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LIBRARY OF CONGRESS. 

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UNITED STATES OF AMERICA. 





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THE BOOK OF ISEAEL. 




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' COPYRIGHT BY THE AUTHOR, 
1882. 
PUBLISHED BY 

.JR. H. WISDOM & CO., Chicago. 



J^ IDSVONIKN 



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The Vision of Science^ 
penetrated many fields of 1 
physical knowledge before 
it could lift the veil of the] 
Soul and survey the wonderful mech- 
anism of the mind, from which arose 
the noble achievments that have built 
up civilization and glorified the race. 
Here alone it found the laws and ] 
. the conditions of universal happiness. 



4 SEPHERVA. 

Three great factors have been at work in the 
life of individuals and of nations. These factors 
are the Intellect, the Feelings, and the Will of 
man. They have produced Knowledge, Social life, 
and Industry. 

Knowledge and Labor are the two hands with 
which the work of the world is done. They are 
the two instruments through which the Feelings 
must always be expressed. The office of Science, 
in its maturity, is not to suppress the emotions of 
the human heart. The highest work of science is 
to lift the veil of mystery from the mechanism of 
our inner life, and to furnish a clear and supreme 
guide in all the forms of personal conduct, and in 
the structure of civil society. 

Design of this Book. We may consider the liv- 
ing framework of the human mind and body, as 
governed by twelve general laws. Each one of 
these laws has one chapter of the Book given to 
its elaborate exposition. The minor laws will be 
found included under these general ones. They 
form the constitution of man, as an individual and 
as a member of society. 

All through the historic ages, and among all civ- 
ilized nations, we may find fragments of the truths 
which are united under the light of these twelve 
laws into one clear System of Life. They have 
been elaborated by the work of many hands. But 
they were only fragments until the uniting laws 
were discovered. 

This work has been done in our own time. First, 
by the physiologists who studied the mind in con- 
nection with the nervous mechanism and thus 
traced the location of the mental powers in the 
brain and body, and to some extent unfolded the 



THE CONCEPTION OF LAW. 5 

law of the phases of life. Twenty-one years since, 
in the year of Israel 3445, the ten remaining laws 
of man's mental constitution were discovered. 
When this was done, it was at once seen that they 
included the forms and the methods of a great 
and perfect system of Social life, of Civil govern- 
ment and of Integral Education and Culture. 
They thus reach the most central interests of hu- 
man life. 

But these discoveries gave a still more surpris- 
ing result. For they furnished the very first ex- 
planation of the great Doctrines of the Bible, and 
of the character, the mission, and the symbols .of 
the ancient nation of Israel, and they show why its 
record stands as the central fact in the world's his- 
tory. 

The author occupied twelve years of close and 
careful labor in working out the details and de- 
monstrations of these laws, and in comparing the 
immense mass of facts upon which they rest. Not 
only all human history and experience, but every 
branch of science and art, was laid under contribu- 
tion in this extended examination. 

The most direct proof of the truths stated in 
this book, is found in the fact that they precisely 
and clearly explain the phenomena of our inner 
and outer life. The detailed proof of these laws 
would fill many volumes. The most important 
laws in this book rest upon mathematical proof, 
and however condensed the demonstrations given, 
they are conclusive and final, and they cannot be 
refuted by logical forms of argument. Each one 
will stand the most rigorous tests of science. 

The Conception of Law. In the childhood of 
the world, man looked upon nature everywhere as 



b SEPHERVA. 

unstable, arbitrary and disorderly. It is only 
through science that we perceive the order and sta- 
bility, the majesty and universality of her laws. 
Beneath all the changing and disconnected sur- 
faces of objects and events, science reveals the 
play of eternal harmonies. 

The man of science observes, classifies, and an- 
alyzes the objects of nature and their actions, in 
each domain he may seek to explore. He does 
more than this. He institutes experiments and 
evokes new phenomena. Through these methods 
he finds those regular forms of structure and those 
uniform methods of action which he terms the 
Laws of Nature. 

He discovers that the atoms of spirit and of 
matter possess inherent forms and powers. Each 
one has its own modes of behavior, its intrinsic 
laws of form and action. Thus the laws of nature 
are within each object, and inseparable from it. 
They are not external rules or forces which the ob- 
jects are compelled to obey. Hence these laws 
were never created, they are as eternal as matter 
and spirit. 

The grouping of facts into the form of laws is 
the work of science. The lower steps of science 
are called Common Sense. In its higher stages of 
development, science always measures. It reveals 
to us exact relations of quantity. Thus, for exam- 
ple, common observation teaches us that watermay 
be converted into steam by being heated. But 
science shows us the exact amount of heat re- 
quired to produce this change. 

All science is practical knowledge, for it is based 
upon an exact acquaintance with the objects of na- 
ture. It differs from other knowledge in possessing 



CRITERION OF TRUTH. 7 

system, clearness, and certainty, in place of 
disorder, obscurity and uncertainty. 

Criterion of Truth. As the lungs of all men are 
adapted to breathe the air, so the intellectual fa- 
culties of all men are adapted by nature to per- 
ceive and understand the laws which rule our own 
being, and those which relate us to the varied ob- 
jects of the universe. 

Every truth, every law, bears a fixed relation to 
the mental constitution of man. Therefore, when 
it is once fully understood, it must appear essen- 
tially the same to all miads. 

Nature is not a system of jugglery. It was not 
contrived to mystify and perplex man. Every hu- 
man being has an eternal right to understand the 
material and spiritual laws of nature. The meth- 
ods of science apply to all of these with equal 
force and completeness. 

The means of proof in science are open to all 
persons. But they must take the proper steps and 
institute the necessary conditions of proof. Thus it 
is a truth of science that in any circle every part 
of the circumference is equally distant from its cen- 
tre. It is another truth that in a right angled tri- 
angle the squares erected on its two shorter sides 
are together equal to that erected on its longer 
side. And any person can convince himself of 
these truths by simply drawing the circle and the 
squares. And so of all truths in science. They 
never rest upon personal authority, or the testi- 
mony of witnesses, like truths received alone 
through inspiration. Thus science is the only 
standard of truth to which all men can agree, for 
it is the only one where the proof is always open 
to examination. 



8 SEPHERVA. 

It is true that men differ in their capacity 
to investigate. The scientist makes allow- 
ance for this difference under the head of Person- 
al Equation. 

If we impose any doctrine or belief upon any 
person, then we violate a law of his reason. For 
through that faculty he has an eternal right to ex- 
amine any and every idea presented to him, and 
to have its truth clearly demonstrated before he is 
obliged to accept it. When such demonstration 
is made, then he accepts it by a necessity of his 
intellectual nature. No persons actuated by the 
true spirit of science could ever persecute those 
who differed from themselves, or seek by physical 
force to make others adopt their ideas and practi- 
ces. 

Forms of Knowledge. In classifying the branch- 
es of knowledge for the purpose of study, two meth- 
ods present themselves. By the older and now 
prevalent mode we should form three great branch- 
es, Art, Letters, and Science, and arrange the sub- 
divisions of these as in the table " Analysis of 
Knowledge." The central branch is the store- 
house of knowledge, while Science explains laws, 
and Art applies these in the practical work of life. 

The difference between Science and Philosophy 
has been admirably stated as follows : 

Science expresses in a single formula, a particu- 
lar truth respecting a particular order of phenom- 
ena. 

Philosophy expresses in a single formula a gen- 
eral truth respecting all phenomena. 

Art consists of rules by which work is to be done. 
Skill is the mental and physical qualification re- 
quired for the application of these rules. 







CHAPTER FIRST. 



PHYSICAL LIFE. 



Within the luman body three 
kinds of artizans carry on the un- 
ceasing work of life. Some are 
engaged in taking the elements of 
^Air, Water and Food, and, after 
changing the form of these, they 
"*T carry them to the various parts of 

the body, to sustain its action and to build up its 
wasted tissues. The organs which do this work, 
constitute the Nutritive System. 

Another kind of organs consist of bundles of 
delicate tubules, which carry messages to and from 
all parts of the body, and center in the brain and 
other collections of nerve cells. These organs 
form the Nervous System with its three-fold func- 
tions of Thinking, Feeling and Volition. 



10 SEPHERVA. 

All parts of the body are instruments for ex- 
pressing the mind. They are united in relations 
of the closest sympathy. For this reason we must 
briefly consider the functions of the body as the 
basis of all mental phenomena. 

If we do not understand the structure, the use 
and the care of these organs, then we will be very 
liable to do many things to injure them, and thus 
bring disease, pain and death upon ourselves. The 
science which teaches us this important knowledge 
is Physiology. When extended so as to include 
all living things, it is called Biology. A minute 
classification of the vital functions is given in the 
table at the close of this chapter.^ 

Nutrition The work of digestion commences 
in the mouth, where the food is masticated by 
thirty-two teeth, and mixed with saliva from the 
parotid, the submaxillary and the sublingual glands. 
The food then passes along the pharnyx and 
down the esophagus to the stomach. The multi- 
tude of peptic glands then pour out the gastric 
juice, and this mixes with, or dissolves and digests, 
the albuminous parts of the food. As this process 
goes on, the mass of digested food passes through 
the pylorus and along the small intestine. Here 
it meets the juice of the pancreas and of the intes- 
tinal glands, and these complete the work of diges- 
tion by dissolving the fats, the starch and the sugar 
of the food. 

The pulpy mass of the food is now called chyme, 
and it is forced slowly along over the mucous coat 
of the small intestine. From this coat a vast 
multitude of minute points, called villuses, project 
into the passing current of chyme. Within each 
one is the commencement of a little tube or lacteal. 



BASIS OF MIND. 11 

The lacteals absorb the nutritious part of the 
food and carry it through the mesenteric glands to 
the chyle cyst. These glands modify the charac- 
ter of the current of chyle. They commence the 
work of organizing its materials into plastic cells. 
Reaching the chyle cyst, the milky liquid is car- 
ried up the thoracic duct, to the left side of the neck, 
where it is poured into the left subclavian vein. 
The chyle is thus mixed with the current of ve- 
nous blood, and carried tc the heart. Before 
tracing this farther, we must briefly consider the 
character of the chyle itself. 

Our food contains three groups of elements : 

First, the Proteid group, as gluten, albu- 
men, fibrine and caseine. Each of these contain 
carbon, oxygen, hydrogen, and nitrogen, with les- 
ser proportions of phosphorus, sulphur and mineral 
salts, as shown in the molecule of Bioplasm. The 
proteid group of food contains all the essential 
elements of nutrition. The tissues of the body 
have the same chemical composition, and they can 
all be formed from its materials. 

Second, the Amyloid group includes starch, gum, 
sugar and the oils and fats. Each of these con- 
tains carbon, oxygen and hydrogen. They fur- 
nish elements to be used in forming the fats of the 
body, and for muscular action. In the process of 
digestion starch is changed to glucose before it 
can be assimilated. 

Third, the Mineral group, including air, water 
and sodium chloride. Water contains oxygen and 
hydrogen, and air contains oxygen, nitrogen and 
traces of carbonic oxide. 

A grain of wheat cut across, will show us how 
these elements are stored up in the food. The 



12 >EPHERVA. 

interior contains the starch cells, and the layer of 
trluten cells lies next to the bran. Here also are 
stored the iron and silica. In our food we require 
each day, 30.500 grains of water, 2,000 grains of 
proteids. 5,200 grains of amyloids, and 1,200 of 
the minerals. 

We may now trace the distribution of these ma- 
terials of life from the heart to all parts of the body. 
When once emptied into the veins, the current of 
chyle can not be distinguished from the blood. 
Both enter the right auricle of the heart. This 
contracts, and forces the blood into the ricrht ventri- 
cle. The latter contracts in turn, driving the blood 
through the pulmonary arteries into the lungs. 
There it passes through the capillaries, over the 
clustered air cells, and is changed by the air which 
these 300,000 cells contain. The blood changes 
from a dark or bluish crirnsom, to a bright scarlet 
color. The air imparts oxygen to the blood, and 
removes its carbonic oxide, watery vapor, and re- 
mains of wasted tissues. Seventeen times a min- 
ute the supply of air in the lungs is renewed by 
breathing. 

The blood is returned to the heart by the pul- 
monary veins, and is poured into the left auricle. 
This chamber contracts, sending the blood into the 
left ventricle. The contraction of this ventricle 
forces the blood into the aorta, and through the 
branches of this artery the blood is carried to every 
part of the body, renewing the tissus of each or- 
gan, and supplying them with force for their ac- 
tivities. 

The act of growth or nutrition takes place only 
when the blood reaches the capillaries, or minute 
arteries and veins which surround the cell tissues 



the ORGAKfi MP :■: :::>\ 13 

of all the organs. Nutrition involves m Jtit 

>, or the issage of liquids and eases through 

-ement membranes, covered with epithelial 
cells. 

The blood is sent to all parts of the body by the 
arteries, and it is returned to the heart through the 
veins and lymphatics. 

The veins from the intestines, stomach, spleen 
and kidneys, unite to form the portal vein. This 
enters the liver, branches around the he f :■.:: sells, 
and these separate the bile an 1 sugar from the 
passing current. The venous blood then goes to 
th : b 

The ki Ineys separate urea, water and salts, from 
arterial blood. The perspiratory glands of the 
skin also eliminate part of the waste products of 
the system. 

In the corpuscles :: the kidneys, the Renal 
tery is seen to end in a toft, within the Glomerulus. 
The latter is formed of layers of jells, whi sh sej st- 
riate the secretion of the kidneys. This is passed 
along the oriniferous tube of each minute lobule, 
and thence into the pelvis of the kidney, and alons* 
the ureter to the bladder, to be finally eliminated 
from the be 

Motive System. The four hundred ind seventv 
mu-:_ — : the human body are disp :ised in layers. 
They consist of bundles of minute cells : as shown 
in Figure 1. Tney u - attached to the bones as 
levers, and move them by contraction. 

A current of nerve force is sent from the brain, 
or from other nerve centers, and this polarizes the 
muscle cells. One end of each cell is made nega- 
tive, and the other end positive. TThen thus op- 
positely charged, the twe ends approach ea 



14 SEPHERVA. 

other, and thus the entire muscle is contracted or 
shortened about one-third. When the charge of 
nerve force is withdrawn, the cells return to their 
former position, and thus the whole muscle relaxes. 

In the chart of the Nervous System, the large 
muscles of the upper arm are shown. The nerve 
is seen at BR, and the Biceps muscle is drawn with 
the cells immensely enlarged. This muscle, at- 
tached to the radius, at R, raises the forearm by its 
contraction. 

The Skin presents an example of the nervous, 
nutritive and motive systems combined. Its pro- 
tecting layers of the epidermis, and its elastic and 
contracting fibers, belong to the motive system. 
Its multitude of sensitive nerves are an important 
part of the nervous system. And its perspiratory, 
sebaceous and hair glands belong to the system of 
nutrition. The 5,000,000 of pores in the skin form 
an extensive system of drainage for the waste 
matters of the body, and justify the importance 
attached to bathing and cleanliness. 

The Nervous System. The large figure in the 
chart of the nervous system, exhibits a side 
view of the brain and a back view of the body. 

The Nervous System includes the Brain, the 
Nutro-nerves, and the Sensi-motor nerves. 

On the left side of the body the muscles of the 
back have been removed. This displays the chain 
of nerve centers and fibres which form the great 
sympathetic or Nutro system of nerves. These 
lie back of the heart, lungs, stomach and other 
digestive organs, and are on each side of the body. 
They govern the action of all these organs. Each 
of these centers also sends a bundle of fibres to 
the spinal cord, and receives one in turn. The 



THE NERVOUS SYSTEM. 15 

chief center of the nutro system, is the gasterus 
or solar plexus and ganglion, back of the Stomach, 
marked G. The Cardiacus is the center back of 
the heart, and the Pelvicus is the chief center of 
the pelvis. 

Sensi-motors. The spinal cord consists of a 
vast multitude of fibres and cells. The motor 
fibres branch off to the muscles of the body, and 
the sensory fibres to the skin. Other bundles of 
sensory and motor fibres, like those in the face, 
branch directly from the brain. 

In the eye, the nerves terminate in rods and 
cones l-10,000th of an inch in diameter. See 
figure 7. These vibrate to the different waves of 
light, and carry into the brain the picture formed 
on the black pigment of the eye. This is the vi- 
tal part of vision. 

The nerves in the ear are distributed to the oto 
liths or ear stones ; to the ends of the semi-circu- 
lar canals ; and to the vibrating fibres of Corti in 
the cochlea. These parts perceive the intensity, 
quality and pitch of sounds. 

The nerves of Touch terminate in the micro- 
scopic papilla of the skin as seen in figure 6. 

Centers. In all the centers of nervous action 
we find cells and fibres associated. The structure 
of these may be understood from figure 5 in the 
engraving of the Nervous System. This figure is 
magnified 350 diameters. Both the fibres and the 
cells, in the brain, have an average diameter of 
about the 1-1 500th part of an inch. This would 
give at least 3,000,000,000, in each hemisphere of 
the brain. 

The nerve cell has a nucleus, surrounded by 
layers of membranes and granules, and traversed 



10 



SE1-HERVA. 




NERVOUS SYSTEM. 17 

by delicate prolongations of the fibres. From the 
cell processes extend and connect it with adjacent 
cells. 

The nerve fibre, or to describe it more accurately, 
nerve tubule, contains a conducting substance, the 
axis cylinder, or band axis. A membrane encloses 
this axis, and is in turn surrounded by an insulat- 
ing sheath. A part of the sheath has been cut 
away so as to show the axis. The tubule is filled 
with a conducting substance, because it is a cur- 
rent motion or nerve force, and not a liquid which 
is to be carried along its channel. 

The sheath insulates the nerve current as it 
flows along the cylinder so that no part of the cur- 
rent may escape to the tubules which lie beside it. 
But when a current reaches a center, where the 
cells are, it may readily flow from one cell to 
another, both through the cell walls and through 
the processes which connect the cells with each 
other. 

The nerve cells are like the magnetic battery, 
and the fibres are like the conducting wires of the 
telegraph. 

The office of the nerve cells is to receive and 
retain impressions, and to originate or modify 
nerve force, while the fibres are the channels for 
its transmission. 

Along these conducting tubes the waves of 
thought, of feeling, and of will, flow swiftly in 
delicate lines of living light. Touch your finger, 
and the current will flow up the nerves of the hand 
and arm until it reaches the cells of the spinal 
cord and the brain, and makes its impression on 
them. Then, and not till then, you are conscious 
that the finger has been touched. 



18 SEPHEKVA. 

The office of the nerve's is three fold, directive, 
sympathetic, and responsive. They are lines of 
communication between all parts of the animal 
body. Through these we are conscious of pleas- 
ure and pain. The doors of sensation open for 
the entrance of knowledge, aud the motor nerves 
carry the directing impulses to the muscles. The 
conditions of each organ of the body are conveyed 
through the sensory nerves to the nerve centers, 
and become the source of responsive movements. 

The Brain. The highest of all living structures 
is the human brain. Yet it was the last one in na- 
ture to yield its secrets of action to the question- 
ing intellect of man. 

When the brain is removed from its bony encase- 
ment,we observe a mass of folds or convolutions, as 
shown in the engraving of the Nervous System. 
The object of these folds seems to be to give a 
greater extent of surface, and consequently a 
greater number of cells to generate force, within 
a given space. The actual surface is said to be 
three hundred square inches in each hemisphere of 
the brain. 

In some brains the convolutions are deep, and 
in others they are shallow. "The amount of men- 
tal or nerve power increases in proportion to the 
surface here gained. In two brains of equal size, 
one might have deep convolutions and much men- 
tal power while the shallow convolutions of the 
other would give a much smaller thought-generat- 
ing surface. 

But the amount of mental power depends much 
more largely still, upon the good texture of the 
brain. One brain may be fine and powerful ; 
another may be coarse and weak. One is like 



PLAN OF THE BRAIN. 

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20 SEPHERVA. 

steel or the diamond ; the other is like basswood 
or mud. The texture of the brain, in any given 
case, may be fairly judged by that of the organs of 
sense and of the body in general. Where these 
organs of sense, the eye, the ear, the nose, and the 
skin, are delicate and fine in texture, we may safe- 
ly conclude that the brain has the same good tex- 
ture and qualities. 

The brain of man is about seven inches long, 
five inches high, an<5 five in breadth. Its weight 
is about one-forty-fifth part of the entire body. It 
receives about one-sixth part of all the blood sent 
from the heart; an evidence that it produces the 
most concentrated form of vital force. This also 
shows why intense mental action is so much more 
exhausting than muscular labor. It consumes the 
blood more rapidly in proportion. 

The brain has two sides or hemispheres, the 
right and the left. These are closely alike in 
form, size, and uses, like the right and left eye or 
hand. 

The right and left hemispheres are united by 
transverse bands of fibres 01 commissures. The 
corpus callosum connects the upper parts, and 
smaller bands connect the centers. These bands 
are seen above vent, in figure 2, and at CO, and ca, 
in the engraving of Polation. The hemispheres of 
the cerebellum are united by the pons varolii. The 
front and back of the hemispheres are united by 
the superior and inferior lougitudinal commis- 
sures. These are shown on the engraved title 
page. 

Brain Centers. — The Striatum, or front brain 
center is the chief focal point through which the 
organs of the brain send the impulses of motion to 



BRAIN CENTERS. 21 

the muscles. It radiates force to all of the men- 
tal organs and receives from them. The Striatum, 
like the Thalamus, is a mass of nerve cells, with 
fibers passing to, through, and from it. 

The Thalamus, or back brain centre is the chief 
point for receiving the incoming currents, contain- 
ing the impressions which have been made on the 
organs of sense. All of the mental organs at 
their inner ends terminate in these two centers. 

The Striatum and Thalamus thus stand between 
the mental organs on the one hand, and the outer 
world of sense and motion on the other. In pas- 
sing through the centres the nerve force is usually 
modified, and more or less of all the impressions 
are stored in them. 

Below the brain, are collections of cells which 
form a great center through which the brain acts 
on the body and the body acts on the brain. It is 
named the Ucenter. 

The cerebellum has a center of its own, and it 
is connected in action with the larger brain by a 
process of fibres. It chiefly forms the organ of 
mobility, controlling the muscles of locomotion. 

Vital Trinities. In studying the table of vital 
functions, we shall perceive that each divides into 
three parts. One of these three is always central, 
and each of its two side members supports its ac- 
tion in a characteristic way. The general relation 
of the three is formal, static, and dynamic. For ex- 
ample, the state of the body is maintained by Nu- 
trition ; the form of its movements is determined 
by Nervation ; and its dynamic expression is 
through Motation. 

In some of these trinities, the form element is 
less marked. For example, Respiration divides 



22 SEPHERVA. 

into Inspiration, or the taking of air into the lungs; 
Aeration or purifying the blood while in the air 
cells ; and Expiration, or breathing out the air 
after it has done its work. Inspiration does not 
involve anything more than a temporary change 
in the form of the organs. 

When carried to one thousand subdivisions, the 
analysis of vital functions still shows the law of 
the trinity governing them all with imperative ex- 
actness. One-third of these functions directly 
employ the organs of the brain and mind. And 
each one of the other two-thirds is connected by 
exact and constant laws of sympathetic action 
with some definite mental faculty. A rigid scien- 
tific analysis therefore proves that the great law of 
the Trinity governs no less absolutely in the true 
classification of the mental faculties as exhibited 
in the next chapter. Theological writers have 
speculated in vain about the trinity, for they had 
not the slightest idea that there is a fixed and well- 
defined relation between the three members of any 
trinity, and that the trinity is in each person, yea 
more, an essential part of the framework of the 
universe. 

The vital organs show a trinal division in a no 
less conspicuous way. Thus the muscles divide 
according to their direction of movement into 
Flexors, Spincters, and Extensors ; by their nerv- 
ous relations they are Voluntary, Mixed, and Invol- 
untary ; and in their structure they are Striated, 
Non-striated, and Elastic tissue. 

Units of Life. The microscope shows us that 
the tissues of the body, from delicate membranes 
to solid bones, are composed of minute cells. 
These are its units of structure. 



TABULAE ANALYSIS OP LIPE. 

MENTATION. 
Ideation. 

Thinking — Perception, Retention, Reflection. 

Mentocept — Percept, Recept, Concept. 

Theoration— Responding, Invention, Planning 
Feeling. 

Sensation — Sentition, Gustation, Impression, 

Excitation — Pleasure, Consciousness, Pain. 

Loving — Association, Intercourse, Inchanging. 
Willing. 

Occupation— Profession, Employment, Trade. 

Reflexing — Impulse, Stimulation, Depulse. 

Practicing — Conducting, Co operation, Execution. 

VITATION. 

Reproduction. 

Ovulation — Menstruation, Blossoming, Ovoposition. 

Procreation— Copulation, Gestation, Engendering. 

Semination — Planting, Begetting, Sowing. 
Nutrition 

Ingestion — Mastication, Deglutition, Insalivation. 

Assimilation — Digestion, Cystation, Respiration. 

Excretion — Perspiration, Defecation, Urination, 
Circulation. 

Lymphation — Chylation, Absorption, Fibrination. 

Arteriation — Systolation, Pulsation, Diastolation. 

Veiniation — Osmosis, Capillation, Recursion. 

MOTATION. 

EXMENTATION. 

Speaking" — Articulation, Utterance, Singing. 

Gesturing — Oration, Caressing, Directing. 

Playing — Gaming, Dancing, Sporting. 
Locomotion. 

Volation — Beating, Air-floating, Soaring. 

Pedestation — Walking, Running, Leaping. 

Natation— Paddling, Floating, Sailing. 
Working. 

Handling — Fingering, Moulding, Tooling. 

Holding— Grasping, Clasping, Seizing. 

Moving — Pulling, Striking, Pushing. 



24 SEPHERVA. 

TABULAE ANALYSIS OP LIFE. 

MENTATION. 
Ideation. 

Thinking — Perception, Retention, Reflection. 

Mentocept— Precept, Recept, Concept, 

Theoration- Responding, Invention, Planning. 
Feeling. 

Sensation — Sentition, Gustation, Impression. 

Excitation — Pleasure, Consciousness, Pain. 

Loving — Association, Intercourse, Interchanging. 
Willing. 

Occupation— Profession, Employment, Trade. 

Refiexing - Impulse, Stimulation, Depulse. 

Practicing — Conducting, Co-operation, Executing. 

VITATION. 

Reproduction. 

Ovulation — Menstruation, Blossoming, Ovoposition. 

Procreation— Copulation, Gestation, Engendering. 

Semination— Planting, Begetting, Sowing. 
Nutrition. 

Ingestion — Mastication, Deglutition, Insalivation. 

Assimilation— Digestion, Cystation, Respiration. 

Excretion — Perspiration, Defecation, Urination. 
Circulation. 

Lymphation — Chylation, Absorption, Fibrination. 

Arteriation — Systolation, Pulsation, Diastolat ion. 

Veination- -Osmosis, Capilliation, Recursion, 

MOTATION. 

EXMENTATION. 

Speaking — Articulation, Utterance, Singing. 

Gesturing—Orating, Caressing, Directing. 

Playing — Gaming, Dancing, Sporting. 
Locomotion. 

Volation— Beating, Air- floating, Soaring. 

Pedestation— Walking, Running, Leaping. 

Natation— Paddling, Floating, Sailing 
Working. 

Handling— Fingering, Moulding, Tooling 

Holding— Grasping, Clasping, Seizing. 

Moving— Pulling, Striking, Pushing. 



MAP OF THE ORGANS. 










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CHAPTER SECOND. 

THE TRINITY. 

From the motes that dance in the 
sunbeam to the central sun of our uni- 
verse, each object has a three— fckL na- 
ture. The far reaching analysis of 
modern science and profound search of 
historians, have proved that the intui- 
tions of ancient thinkers in regard to 
sacred Numbers had a solid basis in the 
reality of things. The music of the spheres is not 
a mere figure of speech. The structure of the 
very atoms of matter makes them vibrate in rythm- 
ic pulses with the universal symphony. 

The Laws of Numbers do more than simply 
gratify our sense of order and beauty. For they 
are practical guides in the works of art, the dis- 
coveries of science, and the conduct of life. 




26 SEPHERVA. 

Modern chemistry rests upon the law of Definite 
Proportions. That law teaches that all the atoms 
of matter are grouped according to fixed numbers. 
Each kind of atom has a certain number of poles 
or points of attraction, and these limit the number 
and kind of other atoms with which it may unite. 
Thus in the molecule of Bioplasm the carbon atom 
in the center is shown with six poles, and at each 
one of these is found another kind of atom ; of 
oxygen, of nitrogen, of hydrogen, &c. 

If we turn to any other branch of physical 
science we shall find the law of definite numbers 
ruling with absolute sway. No object is too min- 
ute and none too magnificent to be linked in its 
measured harmonies. The mechanical forces are 
of three kinds, — the Direct, the Lever, and the In- 
clined plane. The direct includes the pull, the 
blow, and the push. The lever in its simplest 
form has three elements, the fulcrum, weight and 
power. 

The application of this law to the entire range of 
human knowledge, will be seen in the extended 
tables of Universal Synthesis. 

Meaning of Numbers. Without entering into 
elaborate proofs, the meaning of the more import- 
ant numbers is given here. 

1. One is the number of unity, the beginning 
of every series, and the end of every synthesis. 

2. Two is the number of duality. All the 
forces of nature are dual or polar. They are posi- 
tive and receptive, masculine aud feminine, active 
and passive, earthly and heavenly. By an inverse 
meaning, two is also the number of uncertainty or 
dubiety, as when we do not know which of two 
things to choose. By direct meaning, two stands 



MEANING OF NUMBERS. 27 

for certainty or assurance, as the mouth of two 
witnesses. The repetition of a number intensifies 
its meaning. 777 shows the fullest measure of 
meaning in seven. 

3. Three is the number of simple complete- 
ness, the Trinity. In every actual unit there is 
also a trinity. The two wings of a trinity are dual ; 
three includes two. The two wings without a 
center would be easily divided, the center unites 
them, makes the three a unit. 

In the indivisible atoms of matter there are three 
dimensions, length, breadth and thickness. The 
organic cell has three elements, cell-wall, nucleus, 
and circulating contents. 

4. Four represents simple organization, or 
structure, the crossing of two lines of force at right 
angles. In the crystal, the poles a, b, c, d, are its 
lines of construction. In Segmentation, the or- 
ganic cell is polarized by the sperm-cell, and di- 
vided into four parts, a, b, c, e. Four is the 
number of Life, and of the Family— a father and 
mother, a son and a daughter. It represents the 
heart with its four chambers ; the river of life 
with its four heads. 

12. Twelve is produced when two axial lines, 
like the major and the minor axis in the brain, 
each terminates in a trinity. It includes a family 
of trinities, four threes. It is the high number of 
organized, spiritual perfection. It is the mathe- 
matical basis of construction in the human head, 
and in the human form, as will be shown in the 
next chapter. It is the number of Social Struct- 
ure and of the New Jerusalem, the center of all 
earthly interests. 

5 and 7. The number twelve divides into Five, 



^w 



28 SEPHERVA. 

as its material or lower side ; and Seven, as its 
higher or spiritual side. In the head, the brain is 
seven-twelfths of the circle, and the face and body, 
its servants, are five-twelfths. In the brain, the 
fibres of seven groups point upward and those of 
live groups point downward. Five is the number 
of the hand, the four fingers with the thumb as a 
pivot of action. Hence five is the number of the 
covenant and of material law. Seven includes 
two trinities with one as a pivot to unite them. 

6. Six has two trinities, but without a pivot. 
It stands for physical completeness, but lacks the 
spiritual bond of unity found in seven. 666 is the 
number of " the beast," of man under the reign of 
his lower faculties. 

8. Eight contains twice four, the number of 
life. Hence it indicates the renewal of life, the 
resurrection, or a union of the physical and the 
spiritual life. The two fours which form eight are 
incomplete, or lack dynamic power, until the third 
four is added, and this makes twelve. It is a gen- 
eral law that the Even numbers form the Struct- 
ural Series, while the Odd numbers form the Dy- 
namic Series, or, that relating to the exertion of 
force. The trinity is an odd number, and in the 
structure of the mind, the trinity of Wisdom, Love, 
and Will is made even by duplicating it in the two 
hemispheres of the brain. Seven candle-sticks 
symbolize spiritual force, the dynamic work of 
light. 

9. Nine is the number of Judgment, and of 
Labor. Its three trinities count a triangle, three 
sides of a square, the builder's measure of judg- 
ment. Labor is the ninth group, counting from 
the base of the brain. The date 1881 would read 



MEANING OF NUMBERS. 29* 

u The double judgment of the earthly and the 
heavenly of the past, and the judgment by judg- 
ment of the present. This number reads the same 
backwards and forwards, it is the dividing line be- 
tween the past and the future. 

10. Ten is the complete number of material 
law, the duplicate of five. 

11. Eleven indicates incompleteness, uncer- 
tainty, imperfection, or disorganization. Hence 
thirty-three, the years of Jesus, shows threefold 
uncertainty, and after three times six centuries, he 
is still without a kingdom. 

13. Thirteen contains twelve, with one for a, 
pivot. The twelve groups of mental faculties- 
pivot upon the brain centers. The twelve mas- 
culine faculties have their pivot in the back center 
or Thalamus, and the twelve feminine ones on the 
front center or Striatum. The twelve assistant 
faculties pivot in the Ucenter. The twelve tribes 
in the New Jerusalem have their center in the 
great Temple. The twelve Princes of Israel had 
their pivot in the King, High Priest, or Judge. 
In every 13, the thirteenth number must be cen- 
tral or pivotal. For if they are all of equal rank r 
there can be no true balancing of parts, all will be 
discord, If we look at the twelve-rayed sun, we 
see that its points balance each other in every 
direction. But if we draw one with thirteen rays* 
no two of them will balance each other. We see 
from this and from the lav/ of the trinity, that the 
doctrine of Pivotal Numbers assumes a high de- 
gree of importance. But it was quite unknown to 
the older writers on numbers. 

26. Twenty-six contains two twelves with a 
pivot for each. Jt represents the twenty-four 



30 SEPHERVA. 

leading faculties and the two brain centers, a sum- 
mary of the mental attributes of man. On these 
are based the twenty-four Rulers of the Kingdom, 
with the central King and Queen. Each group 
and each tribe has its material Snd its spiritual 
side, its masculine and its feminine rulers. 
Twenty-six is the number of the mystic and sacred 
Name, Yehovah. Among the Hebrews, every 
name and word had its number, and this number 
always shows its meaning. The attributes of 
Yehovah are therefore the same as those of man, 
for man was formed in the divine image. The 
Rabbis say that the full number of the sacred 
Name is seventy-two. This is the full number of 
thirty-six faculties, duplicated, as they are, in the 
two hemispheres of the encephalon. These facul- 
ties are again duplicated in the body, thus making 
one hundred and forty-four, the grand number of 
man and of the eternal City of Peace. 

17. Seventeen is one number of the Chosen 
People Israel. 40 is another number of Israel, 
and signifies a renewal of the covenant, five times 
eight. The term 40 years occurs 12 times in the 
history of Israel. 

31. Thirty-one is the number of al, an ancient 
name of the Deity. 

19. Nineteen signifies Judgment under the 
Law. The Nineteenth century of the Christian 
Era will witness the close of that Dispensation. 

144. The meaning of this number is given 
above under twenty-six, and a proof is given in 
the third chapter. 

The great events of human history, no less than 
the structure and laws of the individual man, have 
been arranged in harmony with the meaning of 



BRAIN AND BODY, 31 

these numbers. These regular periods are best 
shown in the chronological tables. 

The Trinity in Mind. — The primary analysis 
of mental phenomena gives three divisions, 
Thought, Feeling, and Volition ; or Wisdom, Love, 
and Will, These spring from the faculties of In- 
tellect, Affection, and Expression. The intellect 
is directive, affection is attractive, and volition is 
impulsive. 

Each of these classes is based upon three divis- 
ions of the bodily functions. The intellect acts in 
close sympathy with the entire nervous system ; 
affection acts with the organs of nutrition ; and 
volition governs the motive system. 

The division of the classes into twelve groups 
and thirty-six faculties is given in the table. Each 
faculty again subdivides into three parts. This 
analysis is sufficiently minute for the purposes of 
art and science. 

The groups of Sensation, Culture, and Impul- 
sion are transitional in character, and this leaves 
a trinity of groups in each class. 

The Intellect \% formal, it determines the forms 
of knowlege, of feeling, and of action. The Affec- 
tions are static, they maintain and perpetuate the 
race and unity of man. The Will is dynamic, it 
applies the powers of man in all his social and 
physical activities. 

Brain and Body. — The brain is the great cen- 
tral organ of the mind, of Thought, Feeling and 
Will. We know this, first, because the nerves 
of feeling and motion, from all parts of the body, 
all lead to and from the brain; second, because in 
vivisection the removal of the brain destroys all 
mental manifestations, but not the bodily life of 



32 SEPHERVA. 

the animal; and third, because the faculties can 
be excited by direct experiments on the brain, and 
observation shows a constant relation between 
the mental power and the degree and kind of 
brain deve.lopement, while the structure and plan 
of the brain corresponds to all the requirements of 
an instrument of mental action. 

The front part of the brain is connected with 
the front part of the body and of the limbs, and 
the back of the brain with the back of these. 
From the map in this chapter, the student can 
readily trace these connections. 

The arms partly repeat the signs of the body. 
The lower limbs relate us to the world of life be- 
low man, to the earth and its elements. 

The upper and lower parts of the body repeat 
each other in action and sympathy. The anato- 
mists have shown that the nose is thus connected 
with the anus ; the upper lip with the perineum; 
the mouth with the genitals: the tongue with the 
penis and clitoris; the chin with the pubes; and 
the lungs with the allantois. 

The size and texture of the signs in the form 
indicate the basic powers of the faculties, and 
their endurance; that is, the power of the brain to 
sustain long-continued action. 

The body and the brain are usually developed 
in harmony with each other, but sometimes the 
organ of the brain is found to be either larger or 
smaller than the corresponding sign in the face 
and body. In that case, the activity and power of 
the faculty would be irregular, and not well sus- 
tained. 

In the map it will be noticed that the intellect 
is not specialized in the body. The reason of this 



THE HUMAN FACE. 33 

is found in the fact that the body is much more 
an instrument of feeling than it is of thought. 

From the summit of mental to the base of bod- 
ily life, we have a sympathetic and responsive 
scale of forces. Touch any mental string in this 
harp of life, and instantly some part of the body 
responds with its sympathetic vibration. 

The vibrations of mental excitement are larger 
and more noticeable in the body than in the cor- 
responding parts of the brain. The heart throbs 
high under the impulse of love; but beats with ir- 
regular and arrested action when fear penetrates 
the soul. The whole language of gesture illus- 
trates mental and bodily sympathies. They jus- 
tify the instinctive sense which leads men to 
speak of Affection as the "Heart. 7 ' We may still 
use the word heart in this way, if we will remem- 
ber that the brain, the face, and the body, each 
contain the same scale of powers, pitched upon 
higher and lower keys. 

The organs of the brain gradually change in the 
character of their functions as we pass from any 
given point to an entirely antagonistic region. 
There are no sharp lines of demarcation between 
them, and the lines thus drawn in the map of the 
organs are for the convenience of study. 

The Human Face. — If the mental faculties were 
not connected with definite parts of the face, then 
the face could possess neither expression nor 
beauty. A look which indicated love at one mo- 
ment, might indicate hate the very next. But the 
face is no such bundle of contradictions. 

The lines on the face in the map of the organs 
show its principal divisions. These also corre- 
spond with the physiological functions of the face. 



SEPHERVA. 34 

The mouth is directly connected, physically, 
with nutrition, and hence the signs of affection are 
around the mouth; for affection is related to nutri- 
tion. 

The lower jaw is directly under control of the 
Will, and hence the signs of Coaction give down- 
ward length to this part of the face. 

The intellect is closely related in sympathy 
with the lungs, and its facial signs give length 
and breadth to the lower end of the nose, the fa- 
cial organ of breathing. We call the reception of 
knowledge inspiration, a word proper to the 
action of the lungs. 

No person with a very short nose could have a 
great intellect, or produce a profound impression 
on the world. 

Observation, Inspiration, Reason, Synthesis,and 
Analysis give prominence and length to the sep- 
tum of the nose at the points indicated by their 
initial letters. 

Imagination gives breadth to the back part of 
the septum. 

Amity and Reform elevate the eyebrow at the 
places marked. 

Truth and kindness elevate the inner third of 
the eyebrow. They form the upright and ,verti- 
cal wrinkles there; and Truth also produces folds 
and wrinkles above and below the eye. 

Hospitality gives upright wrinkles back of the 
mouth corner, and Mirth draws the mouth corners 
up and backward. Mirth also causes converging 
wrinkles from the corner of the eye outward. 
Simplicity or candor curves the mouth corners 
slightly upward. Friendship causes slightly con- 
verging wrinkles in the red part of the lips. 



BRAIN AND BODY. 



35 




36 SEPHERVA. 

Signs of Affection. — Faith and Love elevate the 
middle of the eyebrow, above Amity and Reform. 
Farther outward, the elevation indicates Hope and 
Zeal. Hope also slightly raises the corners of 
the mouth. A noble brow is one where all of 
these are large. 

The faculties of Sex love, such as Devotion, 
Fidelity, and Caressing, have their signs in the 
fullness and breadth of the red part of the lips. 
Persons with thin lips may, however, have large 
Fraternity and Kindness, and thus be kind and 
genial. 

Parental and filial love elevate the inner end of 
the eyebrow, and are also connected with the lips 
near the center. Reverence turns the eye up- 
ward, and Modesty causes a drooping of the eye- 
lids. Patriotism presses the lower lip against the 
upper, midway between the center and the 
corner. 

The signs of the senses in the face are to be 
judged from their respective organs. Thus, devel- 
opment and fine structure of the mouth, espec- 
ially of the tongue and lips, indicate the power 
and fineness of the sense of Taste. That of 
Touch has also its facial index in the lips, and its 
general index in the perfection of the skin. The 
development of the sense of Smell may be esti- 
mated by the perfection of structure of the nose; 
and that of hearing and vision by the same perfec- 
tion in the ear and the eye. 

The general quantity of attractive force in a 
person is indicated by the softness, fineness, and 
delicacy of the skin, and by the mobility and pli- 
ancy of the spine. Repulsive force is indicated 
by the length, strength, straitness, and stiffness 



COMPARATIVE PHYSIOGNOMY. 37 

of the spine. This quality is stronger in man, as 
attractiveness is in woman. 

The downward length of the lower jaw indicates 
the faculties of Self-control, Integrity, Stability, 
and Caution. The breadth of the face at these 
points is thought to indicate the power of these 
faculties of the will to express affection. Mental 
control is indicated by an upright fulness back of 
the mouth. 

Dignity and Laudation are connected with the 
muscles which elevate the upper lip and the wing 
of the nose. Laudation lifts the upper lip, as in 
the smile of approval. Dignity produces a mus- 
cular fulness at the place marked, and liberty be- 
low this. 

Aggression, Protection, and Self-defense project 
the ridge of the nose at the upper, the middle, and 
the lower parts. These are small in the nose of 
the child; full in the Greek nose, and large in the 
Aquiline and Roman. Economy and Reserve 
give breadth to the nose at the place marked. 

The intellect of a child is active, but like its 
nose, is not yet developed. The Greek nose has 
well developed signs of intellect, and the end of 
the nose is finely chiseled. It indicates refine- 
ment, taste, and a love of art. The Roman nose 
belongs to an executive, powerful, and power- 
loving character. It was common among the old 
Romans, and hence the name. The aquiline or 
Jewish nose indicates the commercial spirit,shrewd- 
ness, and combative energy and perseverance. 

Destruction gives a fulness below the back of 
the mouth, and Aversion near its center. Con- 
tempt protrudes the lower lip. 

Indications of the Eye. — Large eyes indicate 



38 SEPHERVA. 

lively emotions, and activity of mind and body. 
Prominent eyes are quickly impressed, but deep- 
seated eyes have more accurate and deeper im- 
pressions. 

The Hands. — As a rule, the general form of the 
hand corresponds with that of the head, in each 
case. A symmetrical hand indicates a symmetri- 
cal head and character. The long, bony hand is 
the hand of action and power. The short, fleshy 
hand indicates vivacity and versatility. The 
small, slender hand is an index of delicacy and 
artistic taste. 

The different characters which exist among 
men have their types among the lower animals. 
The same traits of character which distinguish the 
lion among beasts, may be found strongly marked 
among men. Mary Stuart had a leonine face. 
Fenelon resembled a sheep; yet no oue would 
think of applying the word beastly to their faces. 
The lower animals have only a fragmentary devel- 
opment of the faculties; man alone possesses them 
ail in symmetry and completeness. 

The Hebrew prophets represented the lower 
back faculties of man, by the lion, leopard, wolf, 
bear and serpent. The higher faculties were sym- 
bolized by the lamb, the kid, the dove, the eagle, 
and the horse. In the Messianic age, the lower 
faculties, the beast in man, were to be subject to 
the higher powers. 



38 A INTELLECT OR WISDOM 

Perception— art 

Form— Shape, outline, individuality. 

Color— Idea of color, size, location. 

Number— Trinity, unity, and plurality. 
Retention— Letters. 

Memory— Retention of facts : time and system. 

Observation— Attention, mental focus, vision. . 

Language— Mastery of words, sounds, music. ' 
Reflection— Science. 

Reason— Analysis, synthesis, judgment. 

Inspiration — Foresight, intuition, spirituality. 

Construction — Skill, invention, imagination. 
Reception— Culture. 

Amity— Friendship, kindness, hospitality. 

Reform— Culture, progress, improvement. 

Communion— Candor, imitation, mirth. 



AFFECTION OR LOVE, 

Religion— Religion. 

Faith— Belief , love of Deity, worship. 

Love— Philanthropy, good-will, trust. 

Hope— Aspiration, zeal, immortality. 
Sexation— Marriage. 

Devotion — Desire, sex-worship, romance. 

Fidelity— Mating, sex-fealty, ardency. 

Caressing— Fondness, sexality, petting. 
Parention— Family. 

Parenity— Parental love, f amilism, providence. 

Reverence— Filial love, respect, modesty. 

Patriotism— Love of home, kin and country. 
a Sensation— Home. 

Appetite— Sense of hunger, taste and smell. 

Feeling— Sense of touch, heat and gravity. 

Impression — Of character, spheres, and aromas. 



EXPRESSION OR WILL 

Ambition— Rulerskip. 

Dignity— Pride, self-esteem, authority. 

Laudation— Praise, emulation, display. 

Stability— Firmness, energy, perseverance. 
Coaction-Laeor. 

Integrity— Justice, honor, balance. 

Caution— Vigilance, prudence, self-control. 

Liberty— Freedom, equality, independence. 
Defension— We al t h. . 

Defence— Self-defense, protection, aggression. 

Economy — Property, ownership, selfishness. 

Reserve— Secrecy, shrinking, fear. 
Imppulmon— Commerce. 

Mobility— Locomotion, travel, commerce. 

Aversion— Dislike, contempt, repugnance. 

Destruction— Vengeance, rigor, baseness. 



38 b 



MEASURE OF MAN. 








CHAPTER THIRD. 



MENTAL MECHANISM. 



f|0 * "^1^2l5, 




Beauty reaches deep- 
er than the outward 
surface of things. It 
| is a true index and 
| product of their inte- 
rior life and forces. In 
this chapter we are to 
learn that the struc- 
ture of the brain and 
the action of its facul- 
JO -v ]Fl f iP $j& "^W^ ties, are governed by 

^^t&\&]p& are to measure the very 
shape of our thoughts, 
feelings, and volitions. In 
the celestial mechanics 
which bind the mental 
faculties into unison of 
movement, we are to see 
repeated those great laws 
which pervade and sustain 
the sublime mechanism of the heavens. The hu- 
man brain is constructed on the mathematical 
plan of an Ellipse. At st and th are the two fo- 
cal points of this curve. From each point is ra- 
diated both attractive and repulsive forces to all 
points of the circumference. 




40 SEPHERVA. 

At the ends of the minor axis, A, B, the forces 
of the two centers are equal. This axis is the bal- 
ancing line of unity. At all other points the 
forces vary. Thus at O the attractive force of 
TH is greater than that of ST. At L, the attrac- 
tion of ST is the greater, and it reaches its maxi- 
mum at C. Passing from C to R, B, S, the at- 
traction of ST reaches its minimum point at D. 
Exactly the opposite has occurred with the repul- 
sive forces of the two focuses. The repulsive 
forces have increased at each step as the attrac- 
tive forces have lessened, or, have diminished as 
the attractive forces have increased. At every 
point, both attractive and repulsive forces are act- 
ing at the same instant. 

The points at equal distances on either side of 
the minor axis, as O and L, balance each other and 
pivot on the axis, as at A. In a less conspicuous 
way, the upper and lower sides balance upon the 
major axis. All these balances are of extreme im- 
portance in understanding the action of the men- 
tal faculties. 

A section of the brain shows that it contains 
four great elliptical planes, three of them vertical 
and one of them horizontal. Those in the right 
and in the left hemisphere are of course alike in 
function, so that we really have but to consider 
the relations ofthree ellipses. The united action 
of the two hemispheres takes place on the double 
middle ellipse, marked from OBS, to Mobility, in 
the engraved Measure of man. 

Minor Axis. — The minor axis of the external 
ellipse extends from Appetite upward to Sexlove: 
Ap. to Sex. These faculties are the material 
pivots of all human life on the earth. For the 



LAW OF THE ELLIPSE. 41 

physical existence of every individual depends 
upon the reception of food and drink, through ap- 
petite. From these materials of food every organ 
of the body is continually formed, and its action 
is maintained. The solid bones and the thinking 
brain are alike built up from these food materials. 
So much for the existence of the individual. But 
the existence of the race or species depends upon 
the union of the sexes through Sexlove. Through 
this love, the child receives the materials for the 
original formation of every part of its physical or- 
ganism. Thus Sexlove becomes the high material 
pivot of our existence, as the faculty of Appetite is 
the lower one. No other faculties can affect our 
mental and physical happiness so directly and so 
profoundly as these. From no others can we re- 
ceive such exquisite and all-pervading pleasure as 
these give when they act in harmony, or such mis- 
ery as these bring when in discord. In the eighth 
chapter, we shall find that Sexlove determines the 
classification of all offices and labors. 

In the middle ellipse, the upper end of its minor 
axis is formed by the faculties of Faith, Love, and 
Hope. At its lower end are those of Feeling,Heat 
and Impression. These faculties are the channels 
^through which we receive universal forces, even 
as we receive materials through the first ellipse. 

-The sense of Touch or Feeling, at the lower 
end of this axis, is the common standard for com- 
paring all the other senses. Through this sense 
we perceive mathematical relations, which are the 
basis of all science. Through Faith and Love, at 
the upper end of this axis, we are related to the 
life of the Deity and to the collective life of Hu- 
manity, to the spiritual forces of the universe. 



42 SEPHERVA. 

In a sectional view, the vertical and horizontal 
ellipse is formed by the organ of Reverence,of the 
two hemispheres.' This organ points to each side, 
and relates equally to the past and present, the 
high and the low. 

Eccentricity. — The Striatum and Thalamus are 
now regarded by all physiologists as the two great 
centers of brain action. The nerve fibres radiate 
from these centers to all parts of the circumfer- 
ence. In any ellipse, the farther its focal points 
are, the longer it will be in proportion to its 
breadth. The Striatum and Thalamus are a little 
too near together to be in the true mathematical 
focuses of the brain ellipses. The cause is this. 
The Intellect, and Volition at the front and the 
back, have more repulsive force in proportion than 
exists in Affection, which is along the middle of 
the ellipse. This excess of repulsive force in the 
Intellect and Volition pushes the brain out more 
at the front and back than at the sides, and this 
makes it relatively longer than it would otherwise 
be with the Striatum and Thalamus so near each 
other. 

In any case, the mathematical analysis of a vital 
cnrve will give us the general law and relations of 
the organs which enter into its formation. 

We know that the brain is an ellipse by simply 
dissecting it and studying its structure. The 
forces which produce its growth and form proceed 
from its centers, from within, and not from the 
outside. It is not cast in a mould. These forces 
are both mental and ^ital. That they are mental 
forces is clearly proved by the well known fact 
that the very thoughts and feelings of the parents 
during the embryonic life of a child determine the 



SEX IN THE ELLIPSE. 43 

shape of its features and of its brain. And we 
know that either temporary or permanent changes 
of feeling or of character will change the curves of 
the head, the face, and the body.. It is mental 
forces then,which cause the brain to be an ellipse, 
and consequently the mental faculties must obey 
the mathematical law of this curve. 

Sex in the Ellipse. — The forces of the two 
sexes in love act in strict harmony with the ellip- 
tical law of variation. The Striatum is dominant- 
ly masculine and the Thalamus feminine. 

In their highest expression — that of originating 
a new being — the masculine aud feminine forces 
are equal. From that moment forward, during 
the whole period of the child's prenatal develop- 
ment, the feminine forces increase in quantity and 
intensity, and the masculine diminish. After the 
direct parental functions are accomplished, the 
feminine forces slowly return to their equipoise 
with the masculine. 

The affectional forces of the two sexes pass 
through elliptical variations of slighter extent 
when not engaged in parental relations. This law 
gives to sexlove — within its duality — a wide vari- 
ety of emotion, the infinite charm of perpetual re- 
newal. 

Three Great Currents of nerve force sweep 
around the brain ellipses. They flow from cell 
to cell, and taking in their path all the principal 
organs, they awaken or excite these faculties in a 
definite order. 

A large part of all the .impressions received 
through the senses are conveyed along the fibres to 
the Thalamus and Striatum. On figure 3 of the 
measure of man, we may trace the course and ef- 



44 SEPHERVA. 

fects of these currents around the brain. The ar- 
rows show the direction of the currents. 

From the Sensitive group in front of the ear, 
the current sets forward toward the Perceptives at 
C. It then curves upward, and crossing the hori- 
zontal current at M, it flows over backward and 
downward. 

The currents of the horizontal ellipse, starting 
forward from Reverence, at REV, meet the up- 
ward-moving current of the vertical ellipse, at M. 
The currents cross each other here, and a part of 
all the impressions composing the currents are 
here stored and retained. This crossing point is 
the organ of Memory. At no other place could 
Memory be so located as to store all impressions. 

Moving still onward, the horizontal current 
crosses that of the middle vertical ellipse, at Obs. 
This is the organ of Observation, and the crossing 
here makes this the focal point of the whole intel- 
lect, the center of intellectual consciousness. The 
current goes on from right to left around the en- 
tire head. 

The direction of this current determines an in- 
teresting fact, — it makes us right-handed instead 
of left-handed. The impulse, following the direc- 
tion of the brain-current, flows out on the right 
hand and back on the left. Hence, the right hand 
takes the lead in most kinds of work, and the left 
hand is the recipient. 

At points in the back of the head, correspond- 
ing to M and Obs. in front, there is a crossing of 
currents. These points are the organs of Equality 
and Liberty. This latter faculty makes us demand 
room for expansion ; it is a point for the dispersion 
of force in all directions. At the front brain, 



RADIUS VECTOR. 45 

Observation concentrates force from all directions. 
At Mobility a part of the currents pass to the body 
and thence make their exit from the system. 

All of the principal organs of the brain are 
located on the line of these ellipses. So that 
wherever an impression may be made on the brain, 
or an action may be started, it will be carried in 
these currents to Memory, .Observation, Reason, 
and Inspiration. We are thus made conscious of 
every mental action, and can reason about its ' 
relations. 

This law of the ellipse would alone determine 
that the faculties are correctly located. 

The course of these currents determines that in 
mental action, there is first Sensation, and this is 
followed, in orderly succession, by Perception, 
Memory, Reflection, Desire, and practical Action. 
Experience proves to us that this is just the order 
in which these mental processes normally succeed 
each other. But in cases of insanity the currents 
flow in irregular or reversed directions, and the 
ideas and actions are illogical and disorderly. 

Radius Vector. A current of nerve force start- 
ing from Observation and flowing around the cen- 
tral ellipse, in the direction of Inspiration, Amity, 
Faith, Stability, Dignity and Liberty, would be- 
come slower and slower as it receded from Obser- 
vation, its point nearest to its fopus in the Thala- 
mus. After the current reached Liberty, its speed 
would gradually increase toward Appetite and 
Feeling, until it reached its starting point. This 
variation corresponds to the law of radius vector 
of the planets. The shorter the fibres of any 
organ, the less will be the time required to per- 
form the circuit. 



46 . SEPHERVA. 

Minor Currents. There are many minor cur- 
rents in the brain, for they start at any organ 
which is the point of excitement, and spread more 
or less in all directions. Every organ, when in 
action, must therefore excite its neighbors, these 
waves establishing a universal sympathy among 
the organs, strong in proportion to their nearness. 
Hence, faculties which are similar to each other 
have adjacent locations. If Friendship and Aver- 
sion were side by side, then the more our Friend- 
ship were excited in loving a friend, the more 
would Aversion be aroused to repel him. 

Other Curves. — The ellipse is the great curve 
upon which the brain is constructed. But it is 
not by any means the only curve which we find in 
the human form. The organs and signs of Sex- 
love in the brain, the face, and the body, form 
elliptical ; those of Parental, filial and some of the 
intellectual, form parabolic ; the Ambitious form 
hyperbolic ; and the Reasoning, and Religious 
form epicycloidal curves. We shall only notice 
these briefly. 

The Epicycloid forms a prominent part of our 
mental structure. This is the curve upon which 
all of the planets and suns move through space. 
In the brain a vertical range of organs, including 
Inspiration, Kindness, Faith, Love, Hope, Stability, 
and Dignity, are located upon this curve. These 
give us the widest possible range of relations so 
far as our feelings or affection is concerned. They 
unite us with universal life. Another range of 
organs, forming an epicycloid, includes Inspiration 
Reason, Imagination, and Construction. These 
faculties enable us to comprehend, and to harmon- 
ize ourselves with, universal law. These are the 



BEAUTY OF THE FORM. 47 

only two ranges which form this curve, and they 
are the only ones which establish universal rela- 
tions. 

In the map of the body, hyperbolic curves are 
formed by the ambitious faculties at the shoulder 
and the same curve is repeated by the analogous 
group of impulsion in the thigh. This curve is 
formed by the faculties of Will on the chin, and 
lower maxilla. 

The straight line is a monotone. It does not 
possess that variation in the direction of line which 
is essential to beauty of curvation. It can occur 
but once in a beautiful form, and that is in the 
ridge of the nose. The circle, too, is a monotone, 
and only occurs in the iris of the eye. 

Beauty of the Form. The curves of the head, 
face, and body seldom terminate abruptly, but 
gracefully blend with each other, like the organs 
of the brain. The number and perfect arrange- 
ment of these curves gives to the human form its 
wonderful beauty, so far surpassing that of all 
other physical objects that we cannot conceive of 
anything more beautiful ; and our highest inspira- 
tions attribute the same form to beings in realms 
of existence more exhalted than our own. 

The most beautiful face and figure is one in 
which all of the faculties are the most fully and 
symmetrically developed. If any organs or signs 
of a curve are deficient in size, this will destroy 
the regularity, and consequently the beauty of the 
curve. The most beautiful living object is one 
having the fullest and freest manifestation of life. 
For Life is a principle of unity, and the more com- 
plete the relation and harmony of its parts, the 
more perfect is the manifestation of life, in any 



48 SEPHERVA. 

living being. Living creatures appear ugly and 
deformed when the free play of life seems ob- 
structed in them. 

A homely face may have many of the higher 
faculties well developed, and express the goodness 
which comes from these, but it cannot belong to a 
complete and well-rounded character. 

The angular character is really much better 
adapted to a discordant and defective civilization 
than a more symmetrical character would be. It 
sometimes happens that beautiful persons become 
perverted ; and many persons have been called 
handsome who were really lacking in the higher 
indications and elements of beauty. 

In the lowest of the animals, the simplest and 
fewest of the geometric curves prevail. The 
curves become more numerous and complex as we 
ascend the scale of life until we reach man. The 
divine beauty of the human form is expressed 
through one hundred and forty-four of these 
curves, and these are duplicated in its bi-lateral 
symmetry. Thirty-six of these curves belong to 
the head and face. 

The more beautiful curves — the ellipse and its 
modification, the parabola — are repeated many 
times. The bosom of woman — the ivory throne of 
love, set with carnation, garnet, or amethyst — de- 
rives its exquisite beauty of form from both the 
ellipse and the parabola. 

Proportions. The curves which make up the 
human form not only bear fixed relations to each 
other as regards their position, but also in regard 
to their proportional size. The upper figure in the 
Measure of Man will illustrate these proportions. 

If we draw twelve squares, in each direction, 



THE MEASURE OF MAN. 49 

these squares will accurately divide off the pro- 
portion of the various parts of the human form. 
This divine measure of a man was rediscovered in 
modern times by the artist Page, from whom our 
drawing is copied. 

The extended arms reach as tar as the person is 
tall : the heighth and breadth are equal, as was 
said of the Celestial city. 

These divisions of the form are not simply ex- 
ternal, they belong to the bones, the muscles, and 
the viscera. They are exemplified in every well 
proportioned adult person, and in the great works 
of ancient and modern statuary. 

The lowest square includes the foot and ancle ; 
the second is the lower leg; the third its calf; 
the fourth is the knee ; the fifth the upper leg ; 
the sixth is the thigh ; the seventh is the pelvis ; 
the eighth is the abdomen ; ninth, the stomach 
and liver ; the tenth is the breast ; the eleventh is 
the neck ; and the- twelfth is the brain. Its width 
also forms a twelfth. The arm is five-twelfths, the 
hand is one. 

When we measure the head alone, we still find 
that a scale ot twelve is the only one that will ac- 
curately fit its various parts. In the second figure, 
of the measure of man this scale is illustrated. A 
point, F, at the opening of the ear lies against the 
great physiological center of the nervous system 
as described in the second chapter. Drawing one 
line from this point to the top, and another to the 
Tower end of the nose, these two lines, 1 and 2, 
include an angle of thirty degrees, or one-twelfth 
of a circle. Extending these same sized angles all 
the way around the head, there will be three in 
front, three above, three behind, and three below. 



SEPHBRVA. 50 

One includes from the nose to the chin, and one 
the forehead. If we divide the circle into any 
other number of angles, they will not fit any of the 
features of the head and face. 

Here is the same division and arrangement 
into four sides, with three parts on each side, that 
we shall find in the plan of the city of the New 
Jerusalem, as described in the ninth chapter. 
The measure of the city is the measure of a man. 

I n the higher harmonies, the number twelve 
consists of two parts; five as the lower, and seven 
as the upper part. So in this measurement of the 
head, the brain occupies seven-twelvths of the 
great circle, or the angles B, C, D, E, S, I, and K. 
The face and the body, the servants of the mind 
and brain, include the five lower angles. The 
brain itself is divided into seven groups which 
point upward, and five which point downward. 

In his vision of the New Palestine, the prophet 
Ezekiel, saw the gathered tribes of Israel all re- 
distributed, so that seven were placed above or 
north, and five below the city. And, as we shall 
see iu the ninth chapter, the seven upper tribes 
had the upper groups of faculties dominant, while 
the five other tribes had the lower groups ruling 
in their traits of character. 

We have thus proved, by the unanswerable facts 
of mathematics, that the number twelve is the ba- 
sis of construction in thr human form, and that 
both our mental and bodily life express them- 
selves through the numbers three and twelve. It 
is the faculties of the mind itself that give form to 
the brain and body, and we could not ask for any 
clearer proof that these faculties are classified by 
nature into three divisions and twelve groups. 



/ 







LIFE. 

The theory of Wave 
I movement is now gener- 
ally accepted, as a well 
established truth, among 
scientific men. 

We may safely assume 
that in Matter there are 
five, and in Spirit seven 
kinds or forms of Atoms. 
The atoms of matter dif- 
fer from those of spirit in 
their forms, their size, 
and in their polarity. 
The circular polarity of Spirit-atoms produces 
the rounded forms of organic cells and objects. 



52 SEPHERVA. 

In the atom of spirit on the engraving of the 
mental mechanism the arrows show the direction 
of these circular currents of polarity. The rays 
show its straight polar lines. 

The reason why spirit has no weight or gravity 
is because its atoms are smaller than the length 
of the waves of gravity, and therefore these waves 
cannot set the atoms of spirit into vibration, and 
consequently the attraction of gravitation has no 
effect on them. Suppose, for example, that the 
waves of gravity, in our engraving, were the 50,- 
000th part of an inch in length, while the atoms 
of spirit were only the 70,000th of an inch. It is 
evident that one of these long waves could not 
vibrate w 7 ithin the smaller atom of spirit. 

But the waves of spirit atoms may unite with 
each other, and according to the law of intensity, 
they may produce waves large enough to affect 
and set in vibration the atoms of matter. Thus 
in figure 2, the waves A and B unite at c, and the 
resulting wave is twice as large as when they were 
separate. 

Every atom has its own inherent vibrations. 
These are a part of its essential properties. It 
may have different forms of waves at its different 
poles, and thus each pole possesses its special 
kind of attraction, and may exert its force over a 
special kind of matter. In the molecule of bio- 
plasm the atom of carbon, in the center, attracts 
the atom of hydrogen at one, and that of ni- 
trogen at another pole. 

The atoms of spirit possess forms quite as dis- 
tinct and persistent as those of matter. This has 
nothing to do with the question of their possessing 



WAVES OK NERVE FORCE. 53 

weight, as was explained above. If spirit atoms 
have form they must of necessity have space. 
For we cannot conceive a form, a circle or tri- 
angle for instance, without there being space be- 
tween its two sides. It does not follow that the 
ultimate atoms can be divided because they have 
parts, though some thinkers have tried to suppose 
it did. 

Waves of Nerve Force. — The radiant waves 
from each organ of the brain and from each part 
of the body, have their own distinctive character. 
They differ in form, in length, and in altitude. 

The engravings of the Mental Mechanism show 
the rounded form of the waves of Memory; the 
constructive waves of Reason ; the articulated 
waves of Amity or Friendship ; the smooth waves 
of Religion; the looped waves of Sexlove; the an- 
gulo-curves of Dignity; the sharp angles from In- 
tegrity and Liberty; the acute angles of Defense, 
and the hooked waves of Aversion. 

These examples show that the form of the waves 
corresponds precisely with the character of the 
faculties from which they are radiated. The 
smooth, attractive waves of Affection are in broad 
and appropriate contrast to the harsh, repulsive 
waves of the Defensive faculties. Our very 
thoughts and feelings have their distinctive shapes 
and impress them upon the outflowing waves. 
The prickling sensations under the excitement of 
anger are very different from the soft thrills of 
affection. An instinctive preception of these 
truths has determined the figures of speech used 
in all languages. Men never speak of love as 
rough, or of anger as being smooth. 

The nerve-force usually travels along its special 



54 EPHERVA. 

conductors, the nerve fibres, while it is within the 
brain and body. But, like magnetism it can read- 
ily flow outside of its conductors when it reaches 
their terminal ends. The sheaths of the fibres in- 
sulate the current while it is passing along the 
fibre, but when the current reaches either the cells 
or the free end of the fibre, then it may be freely 
radiated into space. Its rate of movement along 
the nerves is thought to be about two hundred 
feet per second, a rate which is very slow in com- 
parison with that of magnetism or electricity. 

Nerve-Spheres. The nerve-force constantly 
radiates from each organ, and it thus passes from 
us in all directions throngh space. Each person is 
thus constantly surrounded by a nerve-sphere 
which corresponds to his own character. Through 
these spheres we either attract or repel those who 
are around us. We mentally impress others and 
are impressed by them. 

These pulsating brain-waves, these swift lines of 
thought and feeling, sometimes reach a few feet, 
and sometimes many miles. But whether extend- 
ing a great or a less distance, there, around every 
person, is this vital sphere of silent power, reflect- 
ing and transmitting every mood and impulse that 
sweeps through the soul. 

When two friends approach each other, there is 
a beautiful play of colors as the nerve currents 
from them meet and blend, one after another ; and 
when the two friends become fixed in position, the 
waves returning to each give a new series of lum- 
inous harmonies. Sometimes the currents from 
some organs will blend, and that from others will 
not. In that case, the two friends can only partly 
sympathize in feeling or thought. When the 



55 MESMERISM. 

blending is complete, we may read the very 
thoughts of our associates. 

These exchanges are constantly taking place 
and all persons feel their influence, whether such 
persons are called sensitive or not. The highest 
effort of clairvoyance is but the exaltation of this 
nerve-sense, which all persons exercise in a greater 
or less degree. 

Mesmerism. Mesmer and his followers have 
shown that the voluntary exertion of nerve-force 
in one person has enabled him for a time to con- 
trol the muscular movements and apparently the 
whole thoughts of another. The operator makes 
passes over his subject, who must remain in a 
receptive condition, until his nerve-force has suffi- 
ciently penetrated the latter. Then whatever the 
operator may think or wish, the same thing is 
thought and wished by the subject. These experi- 
ments are abnormal uses of the nerve-force, but 
they serve to vividly illustrate its transfer between 
persons. 

Mental Telegraph. — The nerve-force may ex- 
tend between those who are great distances apart, 
and convey expressions of thought and emotion 
even more exact than by words. In these cases 
of mental telegraphing, the nerve-force may be 
passed through the air, or be conducted along 
solid objects, as along a road where a person has 
traveled. Many obstacles interfere with this 
method of communication. Every advance in cul- 
ture and refinement will make its use more fre- 
quent and certain. 

The nerve-force from large and active organs 
extends farther than that from small and inactive 
ones. So does that from the front and upper 



56 



SBPHERVA. 



organs when compared with that from those of 
the lower and backhead. From Kindness, for ex- 
ample, it reaches farther than from Defence. The 
latter points to the earth and so must soon stop. 
Anger, hate, and all the evil passions die out 
sooner than love and the higher emotions. The 
reign of evil is limited by this law of brain-struct- 
ure. The passion for military glory will be out- 
grown, while the beneficient triumphs of the intel- 
lect survive through all generations. 

It is through these vital currents that the whole 
human race is to be united in one vast composite 
life. The high sensitiveness which would belong 
to such a universal sympathy, implies the entire 
dominance of the nobler faculties of man's nature. 
The invention of the magnetic telegraph was an 
external index that the development of man had 
reached nearly to a point where it would be possi- 
ble to unite all the nations in bonds of amity. 
The telegraph was the physical nervous system of 
the nations. 

The radiant nerve-force obeys the general laws 
of radiant forces. It has been carefully studied 
by competent observers, and the results are pre- 
sented here without any attempt to state the mul- 
titude of separate facts upon which they rest. 

All forces are convertible, transferable, or 
counteractive, in measured proportions. A defi- 
nite quantity of one always produces, or else coun- 
teracts, a definite quantity of another. In the 
steam engine, heat is converted iuto mechanical 
motion. When a body falls and strikes the earth, 
heat is developed — gravity has been converted 
into heat. 

In no part of nature is there any such thing as 



CONTROL OF THE WILL. 57 

absolute rest. Matter, Spirit and Force are eter- 
nal. Either may assume a thousand complex 
forms in succession, but neither can ever be de- 
stroyed. To-day we behold the stately tree of 
the forest; a few centuries hence it will have 
fallen to decay, and its tissues be converted into 
gases or into the soil. Nay, before our very eyes 
the wonderful transformation is constantly taking 
place, but not an atom has been destroyed, not 
any force has been wasted. They have disap- 
peared in one, to re-appear in another form. The 
entire quantity of matter and of motion remains 
always the same in the universe. We cannot take 
any atom of matter and by any possibility divest 
it of motion. For example, no atom of matter 
was ever found that did not possess gravity, or the 
power of movement toward other atoms. 

Control of the Will. — The will appears to have 
a certain amount of control over these out-going 
currents. By thinking and steadily exerting the 
will on a particular person, the nerve currents may 
be directed towards him more definitely and effec- 
tively. Within the brain itself the will displays 
the same power in directing the currents of force. 
We can, by an effort of the will, call one faculty 
or another into activity, just as we choose. In the 
brain, however, the mechanism is so regular that 
this object is accomplished without difficulty and 
without our notice. 

Modification of Currents. — A current flowing 
from an organ in any direction over other organs, 
mixes with the force peculiar to each, and is cor- 
respondingly modified. For instance, take a cur- 
rent starting from Excitement, the lower part of 
Caution, toward Stability. The harsh, angular 



58 SEYHERVA. 

character possessed by the waves when they start 
from Excitement is slightly modified by mingling 
with the force from Caution. At Patriotism, its 
forces make them much more quiet and smooth. 
Still further on, the blending nerve-force of Integ- 
rity imparts to them a more steady and even 
strength, and that of Perseverance gives them 
greater uniformity. At the end of their course^ 
Stability or Firmness imparts its gentle and firm 
influence. The force of each organ tends to 
make the passing current resemble itself in charac- 
ter. If the intermediate organs are small and in- 
active, the current would pass around them, and 
over larger and more active ones. 

Interference of Brain Waves. — A current of 
nerve-force from one organ may meet and neutral- 
ize that from another by interference. This is ac- 
cording to a general law of all the forces, that 
the crests of the waves in one correspond to those 
of the other, they are increased in their intensity ; 
but when the crests of one fall into the depression 
of the other, they neutralize each other. 

The new resulting force in the brain may be 
readily estimated by considering what the two or- 
gans were, and over what organ the currents met. 
A current from Parenity and one from Laudation 
might meet and neutralize each other over a large 
organ of Caution. The new force would be ap- 
propriated by Caution, and would probably im- 
part to the organ a pleasing feeling of tender 
care. 

Opposing currents are constantly meeting and 
being converted where no interference occurs. 
The organs of Imagination, Im, are located at the 
junction of the Reflective, the Receptive, Sexal 



ADHESION OF IMPRESSIONS. 59 

and Parental groups. It follows that a multitude 
of minor currents must meet and be converted 
over this organ. Out of these conversions would 
naturally spring the whole system of metaphors 
and figures of speech which form so large a part 
of all languages. For if the nerve force of two 
organs may be converted into each other, then the 
forms of speech appropriate to each may be ex- 
changed, as in the case of all metaphors. 

Adhesion of Impressions. — When a new im- 
pression is made on the mind, it sets up its own 
peculiar vibration of the fibres and cells. Now 
if the mind already contains an impression which 
was in part similar to this new one, then some of 
the fibres have already vibrated in the same man- 
ner as the new impression would make them. Ac- 
cording to a general law of all action, they could 
repeat their old vibrations more easily than they 
were produced at first. Hence new ideas tend to 
set in action those fibres and cells which have al- 
ready responded to similar ideas, and thus similar 
ideas and feelings are stored up in the same parts 
of the brain. This fact is the basis of the impor- 
tant law of Association in memory and thinking. 

If each new fact and new impression, as it 
comes in to the mind, is compared with those 
which are already there, and the mind decides 
which of the old ones it resembles most; then the 
new impresiion will be made on the cells which 
are adjacent to those which contain that old im- 
pression which is most like it. 

As any excitement of one cluster of nerve cells 
will extend to and excite adjacent ones, it is clear 
that if the impressions of similar facts be made 



60 SEPHERVA. 

upon adjacent cells, when the excitement of recol- 
lecting one will awaken and recall the other. 

Association of ideas also arises from analogous 
faculties, those which are polar in the second de- 
gree. Thus the color of an orange may recall its 
form and its flavor. The organs of form and of 
flavor are polar, but not adjacent to color. 

These laws show us the vast importance of true 
classifications in teaching all branches of knowl- 
edge. If our facts and our ideas are all in disor- 
der in our mind, it will be as difficult to find and 
recall them, as it would be to find anything you 
want in a disorderly house. 

In childhood and youth the brain is more sus- 
ceptible to impressions than at later periods of 
life, and they are retained with greater tenacity. 
The early part of life is the time to lay up a store 
of knowledge, to be worked out in the practical 
duties of mature years. 

The actions of nature are full of measured repe- 
titions. To these as a whole, we give the name of 
Time. The organ of Observation relates to the 
present moment. When time recedes into the 
past, it is cognized by the organ of Memory. 
When the facts become far enough past to be or- 
ganized into periods, they come under the cog- 
nizance of the organ of Time, situated still further 
outward from the middle of the forehead. And 
when the periods assume definite relations to each 
other, they impress the organ of System. 

Failure of Memory. — In the growth and nutri- 
tion of the brain — as each old and worn out nerve- 
cell is replaced by a new one — the impressions 
which were upon the old are transferred to the 
new, so that the mind is able to retain its images. 



NERVE AND MUSCULAR FORCE. 61 

But there is a little force expended in making the 
transfer ; consequently, it is never complete, and 
the mental impressions gradually lose their dis- 
tinctness and intensity. Probably, many times the 
new impressions received by the mind are super- 
imposed upon others, and this would impair their 
distinctness. 

The organ of Memory is a general storehouse, 
but each mental faculty also retains or remembers 
its own kind of impressions. Thus the organ of 
Form remembers images, and that of Amity re- 
tains the impressions of friendship. 

Nerve and Muscular Force. The nerve-force 
may be converted into either of the other forces. 
Whenever a muscle contracts, nerve-force has 
been sent to it and expended. Let a person of 
studious and sedentary habits engage in vigorous 
muscular labor, and he will quickly realize that 
the brain is using up its nerve-force in the effort, 
for his brain will soon feel exhausted. 

There is an exact relation between the amount 
of nerve-force expended and the amount of me- 
chanical force displayed in the contraction of the 
muscle. This is clearly proved by the fact that 
we know just how much nerve-force to expend in 
order to make the muscles contract to any re- 
quired extent. All mechanic arts depend upon 
this certainty. In the acts of cutting, sawing, 
painting, and ten thousand acts of our daily life, it 
is necessary that the muscles contract just so far 
and no farther. 

Waves in Dreaming. — In the act of dreaming, 
the fragments of mental impressions and images 
float about, and touching each other, they blend 
and adhere to each other in a disorderly and patch- 



62 SEPHERVA. 

work manner. During sleep, the great currents 
flow around the ellipses with exceeding slowness, 
and the minor and cross currents are thus allowed 
to dominate. The regular order of thought is sus- 
pended. Sensation, perception, memory, reflec- 
tion, desire and action, no longer succeed each 
other in the manner of our waking hours. But 
many times in sleep the mind is especially sensi- 
tive and passive, and then clear impressions of 
ideas or of facts, may be received from other 
minds, or even from our own surroundings. 

If a large current attempts to travel over a nerve 
which is too small for it, then one of two things 
may happen. It may be converted into heat, and 
we all know that a strong nervous current may 
produce a glow of warmth all through the body. 
Or it may be converted into a galvanic current, 
and then the person will feel those thrills which 
all have experienced under excitement. 

Colors of Nerve-Force. Each organ of the 
brain radiates a nerve-light of a distinctive color. 
Thus, from Ambition the light may be bright or 
dull, clear or impure in tone, but it will always be 
a crimson or reddish purple. These colors are 
shown in the full-page view of the nerve spheres. 
The author of this book was the first person who 
analyzed these colors and traced them to their 
source in the separate groups. This was done, 
and the proper diagrams painted, in the Hebrew 
year 3445. 

From the following table these colors may be 
readily learned, and also from the colored map of 
the mental organs in the second chapter, and from 
the colored plan of the New Jerusalem* 



A TABLE. 



63 



RECEPTION, 

Emerald. 

REFLECTION, 

Azure. 

RETENTION, 

Blue. 



RELIGION, 

Lemon. 

SEXATION, 

Orange. 

PARENTION, 

Amber. 



AMBITION, 

Crimson. 

COACTION, 

Scarlet. 

DEFENSION, 

Red. 



PERCEPTION, SENSATION, IMPULSION, 

Grey. Salmon. Maroon. 

These facts furnish a clear guide for the appli- 
cation of color in costume, architecture and land- 
scape. Every color exerts a definite influence on 
that group of mental faculties which radiates a 
similar color. The world of color beauty, in nature 
and art, becomes full of living significance. Some 
of these applications are given in the twelfth chap- 
ter. The colors of the groups are shown in the 
plan of the New Jerusalem. 

The nerve-force is finer than ordinary sunlight, 
and it is hence impossible to represent its extreme 
beauty and delicacy in a painting or an engraving. 

The nerve-force bears closer analogies to light 
than to any other of the forces. It has often been 
seen by sensitives, under a slightly increased in- 
tensity of common vision. The rods and cones of 
the eye become more tense under some forms of 
mental excitement and consequently they vibrate 
to the fine waves of nerve force. It may then 
appear as a soft, diffused light around the head 
and form, or it may shoot out in broad glowing 
bands, like the aurora ; or it may form iridescent 
clouds, at a greater or less distance from the per- 
son. The light from the seven upper groups often 
appears like a crown of spiritual brightness, deco- 
rated with flaming jewels 

Intensity of Colors. — When an organ is excited 



64 SEPHERVA. 

and active, its nerve-force will be bright and 
intense, flashing up vividly. We express this con- 
dition by saying that our minds feel bright. A 
public speaker whose whole intellect is excited, is 
said to make a brilliant effort. Those who first 
used these terms regarded them as simply figures 
of speech, little dreaming that in the advance of 
science it would be proved that they were true in 
the most literal sense. When an organ is inactive, 
or when we are asleep, the light from it is dull and 
obscure. We can truly say that the mind is dull 
and the thought slow in this case. 

The Crown of Life. — A well-cultivated and 
properly used organ gives forth a nerve-light that 
is pure ane clear in color. But from an organ in 
the opposite condition, it will be foul and impure 
in tone. We speak a literal truth, then, when we 
say that a good person is the light of a community, 
or that the bad dwell in darkness. When we en- 
lighten the mind of a person, we actually increase 
the quantity and quality of the nerve-light radi- 
ated from his brain. To the eye of the sensitive, 
or the clairvoyant, the brain appears like a lumin- 
ous sun, only its light is of infinite softness. 
Hence a sun with twelve rays is a true symbol of 
the human mind, and of a perfect man, a Sun of 
righteousness. 

The seven-rayed crown of living nerve light may 
adorn the head of every good person in this life. It 
comes to them as the sure reward of intellectual 
culture and spiritual excellence. It is often seen 
in the form given at the head of this chapter. 

Impressions.. — Every object radiates forces 
which impress an image of itself upon surround- 
ing objects. If we lay a key upon a smooth metal 



CONCENTRATIVE EXCITEMENT 65 

plate for a short time, and then remove it, the image 
of the key may be evoked by heating the plate. 
And this may be done years after the contact. 
Whether conscious or not, the objects of the uni- 
verse a.Y9 thus continually writing their history in 
these marvellous pictures. 

The nerve cells of the brain and of the various 
nerve centers, are constituted on purpose to re- 
ceive impressions. The extent of their impressi- 
bility is very great, and the results belong to a 
large part of our conscious life. 

By coming in contact with an object, a sensi- 
tive person may perceive and describe the impres- 
sion it has received and retained. For example, 
by holding a manuscript letter in gentle contact 
with the forehead or the hand, the whole charac- 
ter, personal appearance, and even the thoughts 
of the writer at the time of writing, may be faith- 
fully described. 

A fossil plant or animal, examined in this way, 
gives up a faithful picture of its ancient surround- 
ings, in prehistoric ages. In the experiments 
made by Denton, this was done again and again. 

It was through contact impressions, received 
through different parts of the brain, that the true 
location of the mental organs was finally discov- 
ered in the year 1841. These experiments, made 
by Buchanan, were numerous and decisive. 

Here in a paragraph, is the statement of the 
method in the language of its discoverer: u Con- 
CENTRATivE Excitement. — This is the scientific 
demonstration of cerebral functions, the method 
which I discovered in 1841, of exciting the cere- 
bral functions to compel them to manifest their 
functions. The application of heat and cold to 



66 SEPHERVA. 

the various parts of the body and head, of galvan- 
ic currents and of medical stimulants and seda- 
tives, may concentrate the nervous excitement to 
any one spot, and diminish the activity of other 
parts so as to produce a decided predominance of 
the stimulated organ. By far the best method for 
such purposes, is td use the stimulus of the ner- 
vaura (nerve-force) by applying the hand. The 
finger or hand, applied to any porticn of the head, 
excites the adjacent organs by an attractive influ- 
ence, and in highly impressible persons will pro- 
duce an immediate and striking effect. Thus an- 
ger, joy, avarice, mirth, pride, imagination, memo 
ry, fear, or any other faculty may be aroused by 
touching its locality for a few moments, and by a 
series of such experiments the functions of every 
organ may be demonstrated to the satisfaction of 
the . experimenter and his subject. Since this 
discovery we no longer need to occupy ourselves 
in calculating the probable functions of the brain 
from a vast number of indefinite facts in crani- 
logy, as Gall and Spurtzheim did, for a simple and 
easy experiment places cerebral science upon as 
positive a foundation as chemistry, anatomy, or 
physiology. It must be remembered that all our 
experiments are made without any mesmeric 
preparation or somnambulism, and that both op- 
erator and subject are equally awake, intelligent, 
conscious, independent and self possessed. " 

The much later experiments of Hertzig, Ferrier 
and others, made by electricity upon the brains 
of lower animals, were undecisive and unreliable, 
These cannot report their sensations, and Ferrier 
made no allowance for the repetition of analo- 
gous functions, and the co-operation of back and 



CARESSING. 67 

front faculties. The pathological proofs of apha- 
sia were more decisive, but they only located the 
faculty of Language where Buchanan's experi- 
ments had placed it, many years before. 

Caressing. Those acts of contact which express 
the various forms of affection, prove the reality of 
these impressions beyond all possibility of doubt. 
All animals with a distinct nervous system, from 
the insignificant worm up to man, express their 
sexal, parental, filial or friendly affection by the 
cqntact of caressing. Taking man alone, here are 
twelve hundred millions of these facts occurring 
daily. And only one explanation is possible. 
There must be some actual force passing from one 
living being to another in these acts of caressing. 
This nerve-force is a vital part of us, and its 
reception in this way is just as real as the recep- 
tion of force through the food which we eat. It 
does not depend upon imagination. We touch 
those parts of the face and body which are func- 
tionally connected with the actions which we wish 
to express. Thus parental, filial, fraternal, and 
sex-love are connected with the lips and with the 
bosom, and hence kissing or caressing these parts 
expresses these affections. A kiss on the back of 
-the hand expresses protection and submission, for 
this part of the hand is connected with the defen- 
sive and ambitious faculties. A kiss on the fore- 
head expresses fraternal and religious affection. 

Spiritual Atmosphere. Through the radiated 
nerveforce we actually impart somewhat of our 
own being to everything we touch. And in turn 
we as constantly receive from the accumulated 
force left by others. 

The presence of a large number of the wise. 



68 SEHHERVA. 

and good in any locality fills the place with a 
nerve-sphere of light which may last for years. 
Such a luminous mental sphere is highly favorable 
to clearness of thought and social harmony. It is 
a part of human destiny to surround, in this way, 
the whole earth with the living glory of truth and 
love, its true and final spiritual atmosphere. 

This law teaches us that we are responsible to 
our fellow beings for every thought and feeling 
which we entertain, as well * as for every action 
which we perform. The silent waves of mental 
force vibrate fiom soul to soul. They unite us all 
by the inseparable links of a composite spiritual 
life. 



CHAPTER FIFTH. 

POLATION. 




From the chemical union 
of atoms to the vast revolu- 
tions of the stars, all action 
is polar. It involves the 
concert of opposite forces 
or tendencies — the attrac- 
tive and repulsive ; recep- 
l^^^^S^^y^V^ tive and positive; mascu- 
I ^° H *s' /^ffW*^ ^ ne an< ^ feminine. The 

3fa friq.lt. ^lll^ ?___jji phenomena of menial po- 
larity play an important and conspicuous part in 
mental action. 

The polar faculties, these all-sweeping levers of 
life, vibrate through the earthy and the heavenly 
spheres of our being. They sweep the past, the 
present, and the future. They move the progres- 
sive and the conservative phases of our existence. 
The rhythm of human life depends upon their 
equal development and concordant action. 

Spheres of Contrast. The major axis of the 
brain extends from Memory to Liberty. The 
whole half of the brain below this points down- 
ward, andbelongs to the earthly side of our natures. 
This lower side of the brain rules the life of the 
lower animals. Their chief attractions are earthly 
and material. This half relates to the lowest 
sphere of life, the lowest uses of all things. 



70 SETHERVA. 

Opposed to this inferior sphere is the upper half 
of the brain. Its organs of Inspiration, Integrity, 
Faith, Love, Hope, and Reform lead us to per- 
ceive the higher life ; the spiritual, the better uses 
of all things, the heavenward phase of feeling and 
action. We should look up and not down, is the 
command of these faculties. They point upward 
and they fit us for an elevated life of purity, good- 
ness, and harmony. 

The perceptive faculties, around the eye, are 
concerned with the things of the present. Op- 
posed to these are the conservative feelings of the 
ambitious organs, from D to L and Economy. 
They cling with tenacity to whatever the past has 
bequeathed to the present. When acting alone, 
they produce a clannish feeling, and desire to go 
with the oldest and strongest party, whether it be 
in the right or in the wrong. 

The attractions to the past are opposed by the 
high front faculties of Inspiration, Reason, and 
Reform. These point forward to the future, and 
assure us that it is in the noonday of human his- 
tory, and not in its gray dawn, that the sun of 
truth shines with the most life-giving beams. 
They command us to look forward, not backward. 
In the grand cycles of growth the old never fully 
returns. The new always has the first unfoldment 
of some truth or beauty. 

The sensitive faculties, from Appetite to Im- 
pression, make us sensitive, yielding, and impres- 
sible. They are balanced by the vigorous organs 
from Stability to Caution. These organs render 
us firm, hardy, and tranquil. 

The Defensive group, if acting aione, would 
make a person harsh, disagreeable, conservative, 



PLAN OF THE BRAIN. 



71 



&OQ-WENLY ' SPJZtXL t TZ^*™ , PM or z&glej 




q&gXMSSZu 




h; 3 A 
fotltd 



-tP Is,- 



72 ' SEPHERVA. 

and selfish in manners and conduct, but when act- 
ing in conjunction with the opposite group of 
Amity, as they should do, than we have a careful 
regard for our own rights, but are careful to con- 
sider that our own rights are bound up in the in- 
terest and happiness of our fellow-beings. 

The organs of repulsion, which point downward 
and backward, press against the earth, and thus 
push us upward and forward at every step. Their 
force thus acts in concert with that of the attrac- 
tive organs in front. 

In estimating the character of any person by 
the size of the organs, we must carefully take into 
account the opposite tendencies of these polar fac- 
ulties. Thus a person may have very large Pride, 
and yet be modest and deferential through large 
Modesty and Reverence. When an organ and its 
polate are both small, the person will exhibit no 
decided tendencies in either direction. A person 
with small Kindness and small Economy would be 
neither a liberal nor a miser. His character 
would be negative in both respects. From the 
table of Mental Chords, the student can easily 
make these applications of the law. 

Zones of Co-operation. It is a law that the 
organs all point toward their objects of relation. 
Thus the social organs point forward toward our 
associates and friends ; the Perceptives point 
down toward the earth, which we are observing ; 
and so of the rest. But the organs of the brain 
are, many of them, arranged so that different or- 
gans have the same, or almost the same, direction. 
As a consequence of this, they should have similar 
objects of relation ; and such is the case. These 
organs occupy two parallel zones, and may be 



ZONES OF CO-OPERATION. 73 

illustrated by the initial engraving. It represents 
an upright cross section of the brain, from right 
to left. We are looking at this view from behind. 
The fibres of Stability, at S, in the left hemisphere 
curve over toward the right. They take nearly 
the same direction as those of Control, C, in the 
right hemisphere. They must have similar objects 
of relation. The calmness and fortitude given by 
Stability are sustained by the co-operation of Con- 
trol, which gives restraint and elevated caution. 
The two faculties are analogues. 

in this engraving, the fibres of Integrity, at I, 
in one hemisphere, point in the same direction as 
those of this faculty in the other. At B, the 
fibres of Baseness are seen pointing exactly op- 
posite to those of Integrity. 

In the table of mental chords the most impor- 
tant cf the co-operating organs, just described, 
will be found. 

Where the hemispheres lie against and touch 
each other, is another zone, still more interior. 
Its faculties echo in a less definite way those of 
the outer zone. 

Third Degree. This unites all of the faculties 
in pairs. In the table of mental faculties, the first 
and second one in each trinity form a pair. 

The contrast between the two members of a 
pair is less strongly marked than in the other de- 
grees. In some cases it required a most extended 
and careful analysis to discriminate them. The 
two are located near each other, and never act in 
antagonism. 

The organ of Dignity is bold, positive, mascu- 
line, and impressive, tending to keep those upon 
whom it acts at a respectful distance, The organ 



74 SEPHERVA. 

of Laudation, its polate of the third degree, is re- 
ceptive, attractive, and feminine, tending to win 
approval. It is strongest in the womanly charac- 
ter, while Dignity is stronger in man. Prevision 
is simply receptive, it is directly impressed by the 
forces which are to produce future events, and 
those which are now in action. But its polate, 
Reason, works externally, it combines and arranges 
impressions and produces new phenomena. Hence 
when compared with Prevision, it is the more 
positive. 

But if we should compare Reason \«ith Aggres- 
sion, its polate of the first instead of the third de- 
gree, then Reason itself would appear receptive, 
while Aggression is positive. Defence and Econ- 
omy, as a pair, are polar in the first degree to 
Amity and Reform. So long as the first pair pre- 
dominate in human character, the influences of 
wealth are all enlisted on the side of conservatism. 

Repetitions. It is a part of the law of evolu- 
tion that all through life the higher organs and the 
higher animals repeat and elaborate functions 
which are found in the lower organs and types of 
life. In our mental structure and action this 
transfer and repetition of function is very import 
ant. 

The organs of the sensitive group attract us to 
the objects of sense, and make us feel that " the 
earth is our mother." The higher group of paren- 
tal love attracts us to our human parents. And 
highest of all, the religious group attracts us to 
the Deity, at once the infinite father and mother 
of our existence. 

Among the lower animals, the attraction be- 
tween the sexes originates in the organ of Im- 



MENTAL UNITY. 75 

pression. But in man, the higher group of Sexa- 
tion takes the lead in this attraction, and sur- 
rounds sexlove with noble and refined sentiments. 

The organs of reflection enable us to perceive 
laws and relations. This is a higher kind of per- 
ception than that of the Perceptive group, which 
only reveals objects. 

As we shall discuss in the chapter on Social 
Unity, the lower organs everywhere in the brain 
supply materials for the use of those above them. 
Thus we cannot reason unless the lower group of 
memory supplies Reason with facts; nor* can Mem- 
ory retain facts themselves, until these are ob- 
served by the Perceptives which are still lower. 

Mental Unity. — Whenever we allow the grati- 
fication of any back head or basenal organ to be- 
come the chief object of our existence, we are 
then failing to obey the laws of unity. The full- 
est power and most perfect pleasure of the senses 
can only be reached when they act in connection 
with the higher faculties. The organs of Appe- 
tite and Feeling lie at the base of ail the social 
faculties, and they furnish the materials of force 
to all of the organs, as well as to themselves. 
Hence in their normal action they support and 
stimulate the noblest and most refined emotions 
of the mind. 

The highest power of the Perceptives results 
from the culture and exeruise of the Reflective 
faculties above them. The telescope and the mi- 
croscope were the products of Reason and Con- 
struction, yet how immensely have they enlarged 
the scope and increased the accuracy of our per- 
ceptions. 

The higher organs of the brain must rule in the- 



76 SEPHERVA. 

character of man. The larger part of the at- 
tractive organs and signs in the lower animals 
point downward toward the earth. Their chief 
attractions are earthly and sensual. But in man 
these attractive organs mostly point up and onward 
towards his fellow beings and the external uni- 
verse. He alone, of all beings here, is released 
from a direct bondage to the earth, and united 
with his fellows in filling an exalted and immor- 
tal destiny. 

Concert of Repulsions. — When the repulsive 
force of a person is directed against us, we are 
usually repelled from that person. But, for ex- 
ample, when Defense is not exerted with suffi- 
cient energy to terrify or conquer the person as- 
sailed, it usually rouses his defense in turn. In 
this case the Defense of the first person conflicts 
with the organs of Firmness and dignity in the 
second; and these organs being too strong to be 
overcome so easily, have roused up their assistant 
organs of the defensive group. The courageous 
man becomes firm or combative when attacked, 
when the person with little Firmness is frightened 
or paralyzed. But the repulsive force of two 
persons may act in concert instead of antagonism. 
In this way the courage of a leader arouses and 
inspires that of his followers. Where they are all 
pursuing the same object, each one imparts repul- 
sive force to his associates, and they display the 
results of its accumulated strength 

Mental Chords. — It is evident that if the higher 
and lower organs resemble each other in functions, 
then they may make an exchange of duties, and 
this is actually the case. Thus, Reason may ex- 
change with Color. The latter gives the percep- 



TABLE OP MENTAL CHORDS 



77 



These polar organs of the first degree, point in opposite direc- 
tions, and display the most striking contrasts of action. Thus 
Amity attracts, but Defence repels. The repulsive organ is placed 
first in each contrast. 



Energy 

Control 

Courage 

Mobility 

Control 

Economy 

Dignity 



and Feeling, 

" Appetite 

" Fear. 

" Patriotism. 

" Mobility. 

" Kindness. 

" Modesty. 



Secrecy and Communion, 
Aversion " Sexation. 



Destruct'n " 
Defense " 
Aggress'n " 
Liberty " 
Integrity " 



Love 

Amity. 

Reform. 

Serving. 

Destruction. 



The organs compared in this table occupy zones of parallel di- 
rection in the two hemispheres . Thus firmness in one hemis- 
phere, points in a direction parallel to that of control in the 
other. They are analogous, and they co-operate and exchange 
functions. 



Form and Construct'n. 

Observat'n " Impression. 



Inspiration 
Kindness 
Reform 
Faith 



Imagination 
Hospitality. 
Devotion- 
Worship. 



Love and 
Stability " 
Dignity " 
Liberty " 
Aggress'n " 
Mobility " 



Reverence. 

Control. 

Control. 

Caution. 

Economy. 

Excitement. 



An organ may respond to, and exchange functions with, the 
third, fifth, or seventh one above or below it., and it also co-op- 
erates with those in front and back of itself. This action corre- 
ponds to that of thirds, fifths and octaves in music. 



THIRDS. 


Form and Number. 
Reason " Color. 
Memory " Imitation. 
Construct'n " Words. 
Faith " Hope. 
Sensation '< Sexation. 


Integrity and Liberty. 
Parenity " Patriotism, 
Fidelity " Integrity. 
Caution " Defense. 
Defension " Ambition.. 
Parention " Religion. 


FIFTHS. 


OCTAVES. 



Color and Truth. Feeling and Zeal. 

Form " Order. Serving u Victory. 

Words " Imagination Reverence " Faith. 

Patriotism " Love. Reason " Control. 

Impression " Devotion. Destruction " Integrity. 



78 SEPHERVA. 

tion of light, and we say that we reason upon a 
subject to throw light upon it. Control may ex- 
change with Stability; Defense with energy; Lib- 
erty with Dignity. 

In genera], an organ may exchange or co-op- 
erate with the third, the fifth, or the seventh one, 
either directly above, or directly in front of it- 
self. This action corresponds with the chords in 
music. If musical notes which are thirds, fifths 
or octaves, are sounded together, they produce a 
sense of harmony, So, when these faculties re- 
spond to each other, it produces harmony of men- 
tal action, The princpal ones are given in the 
following table; and the intelligent reader, with 
the maps of the organs and signs before him, can 
easily work out the remainder for himself. 

The harmonies of music are based upon purely 
mathematical relations. The sweet and graceful 
blending of voices in song, and the noble sym- 
phony of instruments, are each under the rule of 
strict physical laws of science. For in science we 
shall find graceful beauty and gentle sweetness 
no less than in the works of art. 

The laws of music are exemplified in mental ac- 
tion, and these same laws of mental rythm must be 
the basis of social harmony, as will be shown in 
another place. 

A train of thought or feeling may be carried on 
awhile by one faculty, and then its third, fifth or 
seventh complement will assume the train of 
thought and carry it forward, while the first rests 
or is engaged with other objects; or what is more 
usual, it may take on the proper functions of the 
first, thus effecting a direct exchange. 

In the early ages of history, rulership depended 



MENTAL ORDER. 79 

upon the impulsive group. The chief of a tribe 
must be itri best hunter, warrior and runner. In 
time it came to depend more upon wealth -and 
policy, functions of the higher group of defence. 
And in the future it will arise from the group of 
rulership itself, sustained by the eternal laws of 
justice, philanthropy and wisdom. 

There are also frequent exchanges between or- 
gans of the third degree; that is, those which be- 
long to the same pair. We may, for instance, 
make previsions through the organ of Reason; or, 
we'may discover causes through the organ of Pre- 
vision or Inspiration. 

Mental Order. — From the law of the ellipse it 
follows that impressions made on the sensitive 
group must flow forward through the cells, A, F, 
N, to the group of Perception. While in the sen- 
sitive group these impressions are more or less 
vague or indistinct, they are merely feelings. On 
reaching the Perceptives, they assume definite 
forms, and we recognize the size, location, form, 
color, and other properties of the objects which 
have made the impression. The current now 
passes up to Memory, where more or less of all 
impressions are stored or registered for the future 
use of all the faculties. From Memory the cur- 
rent flows up to the cells of the Reasoning organs. 
These faculties combine, arange and mould the 
impressions into the final form of mature ideas. 
They discover the relations among the objects 
which have produced the impressions, and the 
uses to which these laws of relation can be ap- 
plied in practical life. The current then flows 
back over the Social organs, K, R, S, and these 
make us feel like using the knowledge in such 



80 SBPHERVA. 

actions as will gratify our own affections, and ben- 
efit our associates and the world. Passing on to 
the organs of Expression in the back head, the 
current stimulates these to activity, and they con- 
trol the muscles to produce the bodily movements 
necessary to carry our ideas and plans into prac- 
tical action. 

The Sensitive group is the great portal of 
entrance for impressions, and the Impulsive group 
is the door of exit, through which they are finally 
ejected from the mental temple. 

In the above brief description we have the order 
in which mental action must normally take place 
when the exciting cause is outside of ourselves. 
First there must be an Impression on the nerves. 
This part is physiological, not mental, action. 
Then in the first mental step we have a Sensation ; 
next there is Perception ; then Memory or Reten- 
tion ; next Reflection or Reason ; then there are 
Social impulses and desires ; and lastly there is 
Volition or Will, the practical execution of ideas 
and purposes. When a current starts within the 
brain, from the action of the mind upon its already 
accumulated materials, then it may commence in 
Observation, Memory, Reason, Amity or any other 
point. 

A Mental Act. While currents of nerve-force 
are flowing through the cells around the ellipses, 
other currents are flowing over the fibres, to and 
from the centers. The combined action of these 
currents may be well illustratad by a single act, 
that of picking up a pencil. 

The light from the pencil reaches the eye, and 
there makes its impression on the extremities of 
the optic nerve. The impression is carried in the 



PLAN OF THE BRAIN. 



81 



"£5£Xi. & symbol er the Eacir.jyFOC.-V* «^ , — ■ 




,^ 







82 SEPHERVA. 

current of waves along the optic nerve, through 
the optic lobes, OP, to the thalamus and across the 
fibres, Y, to the striatum. From the striatum the 
current passes down the fibres of Form and Color, 
to their cells, at F, C. We then perceive the 
form, size, and locality of the pencil. A current 
now flows back to the striatum and then up the 
fibres of Reason. We then reason about the pen- 
cil and decide to pick it up. A current next flows 
from Reason down through the striatum and thala- 
mus, and up to Integrity, Caution, and other organs 
which control the muscles of arm and hand. These 
organs now send down a current, which in the 
striatum meets and mixes with a directive current 
from the perceptives, and flowing down the spinal 
cord and the nerves, AN, it passes to the arm and 
hand, causing the muscular movements necessary 
in picking up a peneil. The law of tte^ellipse 
determines that Reason must thus respond to Per- 
ception, and the Will to Reason. 

If an obstacle were presented to the action of 
the arm, then by the law of the ellipse the Defen- 
sive organs, below the major axis, would respond 
and assist in removing the obstacle. 

The images formed in the eye are inverted. 
But in passing the circuit through the brain cen- 
ters to the perceptive faculties, it of necessity 
returns to its erect position. 

Responses. If we take the minor axis, from O 
to E, we shall find that any organ at a given dis- 
tance directly back of this line must mathemati- 
cally balance and co-operate with whatever organ 
is at the same distance in front. These organs are 
enabled to respond in action through bands of 
fibres which run directly from one to the other. 



A MENTAL ACT. 83 

Language is full of expressions which illustrate 
these balances. Thus Truth and Fortitude re- 
spond, and we say "truthful and serene." Mirth 
and Playfulness balance, and are expressed in the 
phrase, " playful and witty." Memory and Econ- 
omy balance, and hence we say that u language is 
the storehouse of thought.'* 

As another example, take the faculties of Faith, 
Love, and Hope. At the front, the organ of Faith 
gives us strong confidence in human goodness and 
the possibility of improvement. The moment this 
faith is established, the organ of Hope responds 
and leads us to undertake great and beneficient 
enterprises for humanity, and thus satisfy Love or 
Philanthropy. The mental trinity of Intellect, 
Affection, and Expression occupies the front, the 
middle, and the back brain. Affection lies along 
the mixior axis, and is, both mathematically and 
vitallv, the central third of our mental life. 

Thus when we desire anything, through Affection 
or feeiing, the Intellect in front remembers, rea- 
sons, and decides about it, and then Expression in 
the back head moves the muscles to do what is 
necessary to gratify the desire. 

The primary impulse to action comes from the 
central member or pivot of the mental trinities, 
and first the left wing responds and then the right. 

The sense of hunger springs from Appetite, but 
it requires both Intellect and Expression to gratify 
its wants. We must see the food through the per- 
ceptives and the impulsive organs of the Will 
must move the muscles of the legs to go and get it. 

Wisdom and Will are always the instruments to 
serve Love, from the low realm of sensation up to 
the exalted sphere of religion. Love without 



84 SEPHERVA. 

knowledge is blind. Without will and labor it is 
powerless. The richest fruits of Love must mature 
under the pure light of cultivated wisdom. The 
warm currents of affection sweep through all 
thoughts and volitions, giving them its own hues 
of life and beauty. It must transform the selfish 
impulses of the back brain into the noble forces of 
social life, and warm the cool blue rays of the in- 
tellect with its own golden light. 

The organs above and below the major axis also 
respond to each other. Thus reason above re- 
sponds to Perception below the line. So Ambition 
above responds to Defension below ; and Sexation 
responds to Sensation. 

The polar responses of the faculties reach the 
very highest degree of importance in adjusting the 
different departments and interests of society, as 
shown in the eight and ninth chapters. . 

Physical Responses. The engraved Measure of 
a Man will illustrate a series of interesting and 
important responses between the different parts of 
the body. Each square of the body is numbered 
from the feet upward. 

The first square responds in sympathy and 
action to the fourth ; the 1st and the 7th respond ; 
the 1st and 12th ; the 4th and 7th ; the 7th and 
10th; the 10th and 12th; the 7th and 12th, and 
the 7th and 9th. 

Uniting the arm and the body, and naming 
squares of the arm first each time, then the 5th 
and 7th respond ; the 5th and 10th ; the 5th and 
12th. 

These physical responses are the basis of physi- 
cal culture, of caressing, of many sense-relations 
in the fine arts. 



CHARACTER IN THE GESTURES. 85 

Mimetic Law. — In every animal tissue the di- 
rection of its fibres, if it have any, infallibly shows 
the direction in which its forces are and can be 
manifested. Thus the fibres of a muscle, run- 
ning lengthwise, show that this is the line in 
which it can exert its force. This general law 
must of course apply fully to the brain. Its 
fibres have a definite direction, and this deter- 
mines their lines of action with regard to each 
other in the brain, aud also the direction in which 
each one will cause the body to move when it 
acts upon that. The whole system of gestures, 
or natural language of the faculties, is a necessary 
product of this law. The location of the organs, 
and their direction being the same in all cases, 
the gestures which express any given passion or 
emotion must be the same in all ages, and all na- 
tions. And this is the fact. From the gestures 
alone we can prove that the organs of the brain 
are correctly located. Twelve hundred million 
human beings daily reproduce these decisive facts 
and no other interpretation can be put upon them. 
It would be extremely absurd to suppose that re- 
sults so uniform and so universal could take place 
without the operation of such a natural law as the 
one here laid down. 

Character in the Gestures. — Through the front 
organs we are attracted to what is before us and 
move forward. The organs of the back head re- 
pel us from what is behind us. The top head 
faculties elevate the features, the body, and the 
limbs, but the lower faculties depress all these. 
Many of these motions are matters of common ob- 
servation. Everyone has noticed the lofty bear- 
ing of Dignity, the bowing of Submission, the 



86 SEPHERVA. 

erect attitude of Firmness and Integrity, 
and the reaching down and forward of Appetite. 

In order to understand the subject of gestures 
clearly, we must remember that in the spinal cord 
the fibres from the right hemisphere of the brain 
go across and supply the left side of the body. 
This crossing is shown in the mental mechanism. 
Take, for example, the organ of Amity or Friend- 
ship. Its fibres in the brain point up, forward and 
outward. In expressing friendship by grasping 
the hand of a friend, we raise our right hand in 
the direction of our organ of Amity on the left 
side of the head. In • embracing a friend in our 
arms, the same direction is observed. In reach* 
ing the hand down to take our food, the right 
hand follows the organ of Appetite on the left 
side, and vice versa. Gestures may be made 
either from or toward ourselves. In either case 
the line of the organ is followed. There are many 
compound gestures, produced by two or more or- 
gans, and taking a line of direction between 
them. By comparing the map of the mental or- 
gans with the drawings of the brain, the direction 
of all the gestures may be readily learned. 

In the lower figure at the commencement of the 
fourth chapter, the organs of Caution and Econo- 
my on the left side draw the speaker's right hand 
toward himself to grasp his staff. His right or- 
gan of Caution moves his left hand outward to 
warn his hearers of impending danger. His fin- 
ger points upward in the line of Stability to the 
source from which an everlasting kingdom shall 
proceed and be established. 

Intellectual Motions. — The lines of the front 
brain point forward, and when a person is en- 



GESTURES OF AFFECTION. 87 

gaged in study or thought the head naturally in- 
clines forward. It is seldom held high, and 
never is thrown back under intellectual excite- 
ment. 

The Perceptive organs cause downward and 
forward motions of the head, as when we are pick- 
ing up or closely examining objects. The larger 
number of the objects upon which the perceptives 
act lie beneath us or upon the surface of the earth. 

The group of Memory is horizontal in its direc- 
tion. Observation points the forefinger almost 
directly forward, and slightly upward when acting 
under the influence of reason, as when pursuing a 
close and direct train of thought. Observation 
relates to what is directly before us. Memory, 
Time and system are more external, and relate to 
events as they recede into the past and form fixed 
periods and systems of action. 

Reason produces forward and upward gestures, 
as we see in a speaker who is reasoning and ex- 
plaining logically. Prevision usually acts with In- 
spiration, and thus produces motions more lateral, 
and broader in their sweep. Reason produces 
similar ones when acting with Imagination. In 
planing and using a chisel, the movements are in 
the line of Construction, modified by Destruction 
and Aggression, as a Dart of the force comes from 
the latter organs. 

Kindness throws the head forward and up, and 
raises the hands in the same direction when we 
are rendering assistance. The language of 
Friendship has already been mentioned. 

Gestures of Affection. — Faith raises the hands 
above the head, slightly forward, and near each 
other, with the palms inward. This is the right at- 



88 SEPHERVA. 

itude for expressing the true feelings of this lofty 
faculty. The act of bowing the knee comes from 
the organ of Serving, low down on the side head. 
It seemed appropriate enough in those ages when 
men regarded the Deity as a despotic monarch, 
only a little above themselves. The highest and 
purest religious fervor requires lofty, outspread 
gestures. And every artist gives these to the 
apostle and religious teacher, because they natur- 
ally express the superior sentiments. Hope, Be- 
lief, Zeal and Victory, all elevate the limbs and 
the features. 

The organs of Sexation cause the upward and 
forward motions of caressing, the clasp, and the 
embrace. As we shall see hereafter, these organs 
are on the minor axis of the brain, and hence may 
use the gestures of all the other faculties to ex- 
press themselves. 

The natural motions of Parental love are seen 
in the act of nursing an infant, supporting and 
carrying it in the arms. Modesty and Reverence 
usually draw the hands close to the side of the 
body. When acting under the influence of the 
higher social faculties they may raise and clasp 
the hands. Reverence may greatly expand the 
feelings when we are gazing upon sublime scen- 
ery in nature, or when contemplating the grand 
achievements recorded in history. 

Appetite, Feeling, and the other senses point to 
the earth, to their objects of relation and attrac- 
tion on its surface. 

The motions of Affection, as a whole, are of a 
gentle, refined, soothing, and quiet character, and 
they produce attractive and winning manners in 
social intercourse. 



GESTURES QF VOLITION. 89 

Gestures of Volition. — The vigorous organs 
give the upright walk, the firm, erect, and manly 
carriage of the head and person. Integrity raises 
the hand directly upward by and above the side 
of the head. Justice may also be expressed by 
extending both hands horizontally forward with 
the palms upward. The hands then take the line 
of the intellect and represent the idea of balan- 
cing, one of the functions of Justice. Caution 
and Economy, pointing out from the right side of 
the head, may bring the left hand in toward the 
body. They may also throw the hands outward, 
as when we reach out the hands to protect our- 
selves from danger at the side of us. Here we 
see that the same organ produces motions both 
from and toward the person. Both motions are in 
the same line of direction that of the mental 
fibres. 

Dignity gives the erect attitude with the head 
and shoulders thrown slightly back, imparting an 
air of self-possession more marked and imposing 
than the simple attitude of Firmness. Laudation 
throws the head more to one side. 

Defence moves the limbs back and to the sides, 
as seen in animals when kicking. The motion of 
striking with the fists is in the same line, but re- 
versed by the signs of Defence in the back of the 
hand and arm. Economy draws the hands inward, 
as in the act of gathering materials. 

Destruction, Baseness, and other impulsive or- 
gans cause motions still more downward than De- 
fence, as we see in the acts of rending, tearing 
down, destroying, and stamping. When a car- 
nivorous animal strikes its prey with the paws, the 
motions are in a line between Construction and 



90 SEPHERVA. 

Destruction ; it destroys the prey that it may con- 
struct its own body out of the materials. In 
walking, the motions of the feet against the earth 
are in the line of these organs. 

Language and Gestures. From the foregoing 
descriptions the student will perceive that the lan- 
guage of gestures is in no way arbitrary, but 
strictly natural. Our spoken language is full of 
illustrations proving an instinctive perception of 
this mimetic law. We speak of actions which 
spring from the superior organs as being high, 
lofty, noble, exalted, and heavenly. While of those 
which result from the base of the brain we speak 
as being lov\ debased, ignoble, and earthly. 
We speak of the summit of power and of moral 
excellence ; and of the depth of infamy and vice. 
We commonly think of these as mere figures of 
speech, but the mimetic law proves that the ex- 
pressions are mathematically true. In a large 
number of cases, there is a direct, external, physi- 
cal reason for the figures of speech. A parent is 
literally taller than the child, and therefore supe- 
rior. But the mechanism of the brain must be 
exactly adapted to all these physical conditions, 
exactly fitted to produce the necessary actions in 
each case. Otherwise, the mind and body would 
work in a confusing and impractical antagonism. 

Character in the Walk. With a knowledge of 
the various gestures -we can easily read the general 
character of a person by the walk. For, in walk- 
ing, the head, the arms, the body, and the legs are 
all making gestures. If a person in his walk hab- 
itually assumes and makes the gestures belonging 
to any group of faculties, we may be certain that 
those faculties are leading ones in his character 



THE VOICE AND CHARACTER. 91 

In the walk of a tall, healthy, well-balanced man, 
both Dignity and Firmness may be seen. Where 
these qualities are deficient in the character, the 
stooping posture and unsteady gait will be as- 
sumed. The mincing, affected walk of the dandy ^ 
and the heavy, ungainly tramp of the boor, each 
express corresponding mental characteristics. 

Effect on Locomotion. The attractive organs 
are in the front, and the repulsive ones are in the 
back of the body. As a consequence of this 
arrangement, we are attracted to what is before us,, 
and we move forward. At the same time the or- 
gans of the back head repel us from what is be- 
hind us, pushing us forward, and thus acting in 
concert with those in front. Attractions and re- 
pulsions are proportional to destinies, for they are 
the motor forces which carry us onward and up- 
ward. This is as true in the physical as it is in 
the mental sense. 

The upward attractions center in Religion, and 
the forward ones center in Retention or the group 
of Letters. 

According to the law for the composition of 
forces, their united action is on the diagonal line 
between them, and this takes the organs of Cul- 
ture, the line of progress and reform. It is up- 
ward and forward. 

The organs of the side head are alike on each 
side, and consequently we are equally attracted or 
repelled from each, so that these do not deter- 
mine our course. 

The Voice and Character. The vocal gestures 
or Inflections follow the mimetic law. Thus the 
organ of Reason, which asks questions, points 
somewhat upward. Hence, all questions have the 



92 SEPHERVA. 

rising inflection or slide of the voice either at the 
end of the sentence or upon a principal word. 
The returning* answer must reach us through the 
same organ, and, of course, take a downward direc- 
tion to do this. Therefore answers have the fall- 
ing inflection. 

The upper organs give rising and the lower or- 
gans falling inflections. Supplication, entreaty, 
sympathy, praise, ambition, hope, and affection 
illustrate the rising ; while authority, aggression, 
aversion, contempt, and other manifestations of 
the lower organs illustrate the falling inflections. 
The monotone may express either the upper or 
the lower organs. The circumflex, or union of the 
up and the down slides, is properly used in irony, 
where we say one thing and mean another, or, in 
some cases, expressing surprise or a sudden turn 
of thought and feeling. 

When the lower faculties predominate in a per- 
son, his voice will be coarse, harsh, and discordant, 
The indistinct, guttural voice of the savage ex- 
presses his low and undeveloped nature. The 
musical, flexible, rich, and sonorous voice of the 
civilized and cultured man speaks the language of 
the superior sentiments, of self-control, affection, 
and intelligence. 

In the Messianic age, the law of gestures will be 
the basis of a true and natural system of ceremo- 
nies in religion and all the intercourse of social 
life. 



CHAPTER SIXTH. 



PHASES OF LIFE. 




The mental faculties are sub- 
ject to a law of evolution which 
embraces in its sweep the entire 
I career of vertebrate life on our 
[globe. 

The human brain proceeds 
from the development and rule 
of the organs at the base and 
back to that of the top and front. 
| This gives the three great pha- 
ses of life, Preturity, Maturity, 
and Senility. These phases are separated by hori- 
zontal lines in the map of the mental organs. 
■ From the first moment to the close of fcetal life,, 
the brain presents a constant increase in its com- 
plexity of structure. At different parts of this 
period, the embyro resembles, in succession, the 
members of an ascending series of the lower ani- 
mals; but the brains of these lower animals are ar- 
rested, some at a low and some at a higher point, 
that of man alone passes onward to completion. 

In doing this, the foetus but conforms to the 
general law ruling all organic bodies, — that the in- 
dividual development of every organism, or the 
series of forms through which it passes from the 
germ to the complete form, repeats approximately 
the development of its race, or the series of forms 
through which its ancestral types have passed. 



94 SEPHERVA. 

In the chart of the Nervous System, figure 3 
shows the embryonic evolution of the brain. An 
enlargement of the end of the " Primitive Trace " 
becomes divided into three vesicles, front, middle 
and back. From the front one of these a little 
process, C, arises. This process enlarges, turns 
upward, and increases in size until finally it forms 
the cerebrum or the principal mass of the brain, as 
seen in the dotted outline. From the back vesi- 
cle, the cerebellum, CB, arises. The developing 
force in this growth is applied from behind, from 
the direction of the spinal cord SP C. 

In the insect, figure 4, the nervous system is 
formed on a very simple plan. A collection of 
cells or nerve centre, is found in the head, CE, in 
the thorax, TH, and in the abdomen, AB. Bands 
of fibres connect these with each other. In the 
spinal cord of man, the centers are continuous 
with each other, and the fibres are outside of 
them. The first stage of growth in the human 
brain, is as complex in structure as the mature 
insect. 

In the ameba, the whole animal is so extremely 
simple in structure that no nervous system is re- 
quired to establish a sympathy of action between 
its different parts The few necessary sympa- 
thetic impulses are conveyed from cell to cell 
through its tissues, just as they are in the carniv- 
orous plants. 

Heredity. — An organic being resembles its pa- 
rents with such variations as are induced by the 
temporary activity of special organs or functions 
in them during its pernatal existence, and also 
such as are caused by the external influences 
which bear upon it after birth. 



PHASES OF PERSONAL LIFE. 95 

All impressions made upon the mind and body 
of the mother during the prenatal phase are trans- 
mitted, in a greater or less degree, to those of the 
child. If the parents exercise their higher facul- 
ties during this period, the child will be superior 
in mental endowments. If they exercise the 
lower faculties chiefly, it will be inferior. The 
law of Heredity places within our voluntary con- 
trol a powerful instrument for human exaltation. 
It is for the vital interests of society that all pa- 
rents should have the favorable conditions which 
these laws demand. Both the parents and society 
are responsible for the organization of every child. 
They can make it good or bad as they choose. 

The child, after it reaches maturity, is to be a 
member of society forty or fifty years, four times 
as long as it is directly dependent upon its pa- 
rents; therefore society has a much greater right 
than the parents, to control the child's develop- 
ment and education. 

Phases of Personal Life. — The brain is not per- 
fect at birth. It must pass through phases of de- 
velopment each well marked at its central period, 
and at their points of union insensibly gliding 
into each other. We may consider life, after 
birth, in three phases. The ascending phase of 
Preturity, includes childhood and youth. The 
central phase of Maturity is the highest altitude 
of life. It is succeeded by the descending phase 
of old age or Senility. Each phase is marked by 
the dominant activity of certain faculties. 

Childhood. — During the periods of Infancy and 
Childhood, from the first to the tenth year, the 
groups of Impulsion, Sensation and Perception 
rule the character. The child is restless, impul- 



96 SEPHERVA. 

receives impressions in infancy; but these are in- 
sive, sensitive, and perceptive. The brain easily 
distinct, and soon replaced by others. In the lat- 
ter part of childhood the impressions are the most 
permanent of any made during life. The child 
learns through Sensation and Perception almost 
wholly. It constantly asks questions, yet reasons 
very little. Although the organs of the top brain 
are often very large in Childhood, yet they are 
dormant, and not roused into activity until later. 

Youth. — The range of organs which rule in this 
period, from the tenth to the twentieth year, in- 
cludes the groups of Memory, Parention, and De- 
fension. Through Observation, Memory, and 
Language, the youth acquires stores of knowledge; 
through Reverence, Parenity, and Patriotism, he 
learns some of his relations to his superiors, his 
equals, and his inferiors; and through Economy, 
Defense, and Reserve, he gets an idea of property 
and of personal rights. 

Maturity. — In this period, from twenty to sixty, 
the high faculties of Integrity, Control, Energy, 
Sexual, Parental, Fraternal, and Religious Love, 
with Reason and Inspiration, come into promi- 
nence and rule the character. The crude ideas 
of Childhood and Youth are displaced by exact 
knowledge. The powers of mind and body at- 
tain their full solidity and vigor, and the charac- 
ter is rounded out into completeness and sym- 
metry. 

Senility. — At last old age or Senility comes 
creeping slowly on. The faculties gradually lose 
their vigor, and the senses become unretentive; 
the body demands rest and quiet, and its powers 
pass into decadence. 



CHAPTER SEVENTH. 



EVOLUTION OF SOCIETY. 



The voice of in- 
spiration and the 
jteachings of sci- 
ence unite in pro- 
claiming the ex- 
lalted social des- 
tiny of man. 

The advance- 
ment of the hu- 
man race in past 
ages has not been 
guided solely by 
the caprices o f 
state s m e n and 
kings, nor by the 
fluctuating impul- 
ses of men. The 
mighty drama of human history has been an im- 
pressive and majestic procession, moving forward 
under the dominion of eternal laws. 

These laws of development are not only an in- 
herent part of the nature of man, but they also 
control the physical world, and have their center 
in the Life of the Universe. 

In the fossil-written record of this earth's history 
we may examine its many steps of preparation for 
the noble advent of man. 




SEPHBRVA. # 08 

The facts of geology, as at present understood, 
teach us that the matter composing any star or 
planet, like our earth, was once attenuated and 
diffused in space, like that of some nebulae which 
we may now see in the heavens, This matter was 
gradually collected around central points and solid- 
ified. 

If the earth was at one time a vast globe of 
molten rock-material, then as the portions of its 
surface became solid by losing heat, they would 
sink into the interior. This process would go on 
until the sunk portions of the crust would build up 
from the bottom a sufficiently close-ribbed frame- 
work to allow fresh solidifications to remain on the 
surface, bridging across the now small areas of 
lava-pools or lakes of molten matter. Some of 
these still remain as the source of volcanoes and 
earthquakes. 

After the general surface was formed, vast areas 
of the primitive rocks were thrown up, and the 
materials of these were afterward worn down and 
produced successive formations, through the 
agency of heat, water, and the atmosphere. 

Were all the formations which compose the 
crust of the earth to be found in one place, they 
would appear as in the first diagram of this book, 
on the third page. 

These formations are divided into seven ages, 
according to the dominant kinds, of animal, or of 
plant life by which each is characterized. 

From the age of molluscs up to that of man, the 
climate, the atmosphere, and the soil, were con- 
stantly becoming more perfect, and better adapted 
to sustain the higher types of life. And through 
all of these ages there was a steady and resistless 



VERTEBRATES. 99 

march of organic life toward more perfect forms. 

The first vertebrates were Fishes, the lowest ani- 
mals of this division. Then came Reptiles, a little 
higher in structure ; then Mammals, above these ; 
and at last came Man, the crowning form of the 
organic series. 

It is the marvellous brain of man that gives him 
the most exalted rank in the scale of earthly life. 
The development of the nervous system and the 
brain is therefore the most interesting of all the 
facts revealed by geologic science. 
* If we compare the nervous system of the lowest 
vertebrate, a fish, with that of man, who is the 
highest, we shall be at once struck by the great 
relative development of the brain in man. As 
shown in the initial engraving of this chapter, the 
brain of the fish is only about one third greater in 
diameter than his spinal cord. The balance of 
nerve power in the fish is only slightly in favor of 
the head. But the brain of man exceeds in diam- 
eter that of his spinal cord seven times. Its 
structure, too, is correspondingly complex and 
elaborate. In man alone the front limbs are en- 
tirely relieved from the duty of locomotion, and 
are so specialized in form as to be perfect servants 
of the head. He alone has a real hand. 

Through all the many species of vertebrates, 
from the fish up to man, the spinal cord and lower 
parts of the nervous system have steadily dimin- 
ished in size and importance, while the brain has 
quite as steadily increased in relative size and in 
perfection of structure. 

This all-sweeping law must also embrace the 
brain itself when we compare its lower with its 
higher parts. It must determine the successive 



100 SEPHERVA. 

development of its organs from the base to the top, 
as was illustrated in the phases of personal life. 
The ultimate rule of the higher faculties of the 
brain, the nobler powers of the human mind, is se- 
cured by a law as extensive in its way as the exis- 
tence of organic life itself. No hand of conserva- 
tism can turn back that upward march of humanity. 

Whatever may be the functions of the top brain, 
this well proved law of science assures us that 
these functions must rule in the future of national 
life, in the political conduct of men, no less than 
in that of the individual members of society. 

This law sums up the experience of the whole 
human race, and that of all life below man. If 
selfishness has thus far ruled in the affairs of 
nations, this law shows that it can not in the future. 

National Phases. Nations are composed of per- 
sons, and hence the laws which govern the indi- 
vidual also determine the national life. 

A nation, like a person, has its childhood, its 
youth, and its maturity. 

Through these national and race phases we ob- 
serve the same successive rule of organs from the 
base to the top, and from the back to the front, 
which mark the life career of a single person. 

The first ages of the human race were sensual, 
debased, and ignorant. As a nation, or the race 
advances to maturity, the higher and nobler facul- 
ties come into activity and elevate the whole char- 
acter of civil and domestic life. 

But so far in history, no nation has completely 
developed its phase of maturity. Many nations 
have just entered this phase and then have been 
cut off prematurely, or have remained with a 
dwarfed growth for centuries. 



NATIONAL PHASES. 101 

This part of the law of evolution is regarded by 
all scientific men as established by the clearest of 
proof. We may safely build upon it, as an ever- 
lasting foundation. We shall first see what 
changes this law has produced in the past, and 
then show what it points out in regard to the fut- 
ure of national life. 

On three great lines of movement we may trace 
the influence of higher and higher faculties, as 
nations pass through the phases of childhood, 
youth, and maturity. The lines of Intellect, of 
Affection, and of Industry are separated in the 
engraving by dark upright lines. Each one is sub- 
ject to the same great law of development. 

In the childhood of the race, the low faculties of 
Mobility, Destruction, and Aversion, lead to abso- 
lute forms of government. The most successful 
warrior and hunter becomes the chief of the tribe 
by his prowess. Labor is insulated, it is confined 
to hunting, fishing, and pastoral life, except in a 
few localities where a rude earth culture is very 
easy. 

In the phase of national youth, the higher organs 
of the Defensive group lead to forms of govern- 
ment in which the power of its rulers is limited by 
fixed laws and customs. The war power and the 
money power are then regarded as the true indica- 
tions of a nation's rank in greatness. Labor then 
assumes the form of competitism, a fierce strife of 
the few to accumulate wealth from the labor of the 
many. This phase produces war, monopolies, 
competition, usury and poverty. 

When a nation, or the race, reaches maturity, 
the group of Rulership comes into full power in 
government, and it is under the guidance of the 



102 SEPHERVA. 

groups of Science and Culture, which have then 
become dominant in the front brain. Labor now 
takes the form of combinism, it secures the organ- 
ized unity and specialization of all industrial 
interests. 

The line of religious evolution begins low down 
in the Sensitive group. It is idolism and sensual- 
ism, a worship of the objects of sense. In national 
youth, under the influence of the faculties of Fam- 
ilism and Memory, Religion passes into the phase 
of Creedism, where the doctrines rest upon the 
real or the supposed authority of ancient inspira- 
tions. This was the condition of Christianity and 
of Judaism in the middle of the nineteenth century. 
Reason does not yet exert its influence, and hence 
religious doctrines are shrouded in mysteries, are 
separated from practical life, and are divided 
among hostile sects. Religion finally becomes a 
conscious union of the human with the divine life, 
and the organized unity of the human race, as 
exemplified in the Messianic reign of peace. It is 
based upon an intelligent obedience to the eternal 
laws of spiritual harmony. 

The line of Intellectual growth gives us super- 
stition and savageism as the product of the per- 
ceptive faculties. The succeeding age of dogmat- 
ism and civilism is produced by the group of 
Memory. Science and harmony complete the up- 
ward march on this line. 

Each line of advancement is supported by the 
other two lines at every successive point. Thus 
the creeds of religion are sustained by dogmas of 
the intellect and by competitive labor. Idolism is 
sustained on one side by superstition and on the 
other by absolute forms of government. Messian- 



REIGN OF PEACE. 



103 




104 



MAN AND SOCIETY. 



MESSIANISM. 

WISDOMATE. 
Culture. 

Receiver — Amity. 

Cultess — Reform. 
Science, 

Scientist — Reason. 

Symbolist — Inspiration. 
Letters. 

Recorder — Memory. 

Curator — Observation 
Art, 

Designer— Form 

Costumist — Color. 

SOCIAL ATE 

Religion. 

Pastor— Faith. 

Minister — Love. 
Marriage. 

Ritualist — Desire. 

Matron — Mating. 
Family. 

Teacher. 

Nurse. 
Home. 

Purveyor — Appetite. 

Sanatist — Feeling. 

LABORATE. 



CIVILISM. 



Legislative. 
Secretaries — Curators— Senators. 
Representatives. 

Schools — Teachers . 
Libraries — Museums. 



Churches. 
Clergy — Priests — Bishops, 
Sunday Schools. 

Agricultural Soc. — Hospitals. 
Temperance — Insurance. 



Rulership. 

Ruler — Dignity. 

Elector — Laudation, 
Labor. 

Justice — Integrity. 

Censor — Caution. 
Wealth. 

Guard — Defense 

Treasurer — Economy. 
Commerce. 

Engineer — Mobility. 

Herder— Aversion. 



Judicial & Executive. 
Judges — Courts. 
President, Governors. 

Cabinet — Ministers. 
Marshals — Police. 






SEVEN CIVILIZATIONS. 




feu 











[Age of 






4i 






106 SEPHERVA. 

ism will use scientific knowledge as its instrument 
on one side, and on the other, organized industry. 

Seven Civilizations. There have been six great 
forms of civilization in past times; each was the 
outgrowth of a limited region of mental faculties, 
as shown in the engraving. Their characteristics 
are placed in a table, as are those of Greek life. 

The civilized nations of the earth have already 
passed through the phases of childhood and youth 
on these different lines of growth. They have 
organized their institutions to correspond with 
these phases. We therefore have the supreme 
warrant of science in affirming that the nations 
will go on and organize the higher institutions 
which are required by the phase of Maturity. The 
ablest scientific men and the profoundest histo- 
rians teach that such an organization of society, 
based upon science, is not only possible, but ab- 
solutely certain. 

In Europe, America, India, China, and Japan, 
the average development of the brain is far above 
the line that separates the phase of youth from 
that of maturity. The people have outgrown 
their institutions and are prepared for higher so- 
cial forms. 

It is impossible to learn these new forms from 
past experience. For history does not furnish a 
single example of a nation with a perfect govern- 
ment, or a complete national life for us to imitate. 
All the statesmen of the present time (1880) con- 
fess that they do not know what a perfect form of 
government would be. We cannot discover the 
science of society by gathering and comparing 
statistics, as Spencer has attempted to do. No 
Science was ever developed in that way. 



SEVEN CIVILIZATIONS. 107 

We must have a new method. In the railway r 
the steamboat, the telegraph, and numberless im- 
provements of modern life, we see that the su- 
perior methods of modern science have sup- 
planted those of mere experience. Not one of 
these great inventions was produced by imitating 
the past. Science puts exact knowledge in place 
of mere guesses and imitati 

The time has now come to extend the sure and 
safe methods of science into the domain of poli- 
tics. , And science will quickly tell us why the 
old methods have been and must be failures. It 
will explain why, " after nearly two thousand 
years of Christian rule, we find the mass of the 
population struggling for a bare existence, like 
ravenous brutes for food. In the most favored of 
countries, men fight for individual advantage, ev- 
eryone for himself, as if the golden rule had never 
been laid down, and men were governed by the 
cruel law that life is a fight in which the strong- 
est conquer and the weakest go to the wall. " 

In regard to the true constitution of society, 
the argument of science is a direct statement of 
facts which cannot be denied or set aside. They 
are all self-evident, when once stated, and they 
also contain the most positive proof that the new 
methods will be entirely successful, as soon as 
they are applied. 

The argument may be summed up in three 
self-evident propositions. 

First. The collective wants of society arise from 
each of the mental faculties, and we can know 
the number of these wants only by knowing the 
number of the faculties. 

In the engraved archetype of society, after 



108 SBPHERVA. 

each faculty is placed that want of society which 
arises directly from it. Each one of these may 
include a number of subdivisions. From the fac- 
ulties of Memory arises the need for publishing 
houses, of libraries, museums, school, and of music 
associations. From the Defensive group arises the 
need of factories, stores, machinery, and trading. 
And thus around the entire circle, every faculty 
originates its own special kind of wants. There 
is no exception to the law. There must be as 
many kinds of wants in society as there is of fac- 
ulties in the mind of man. If there are twelve 
groups of faculties, then there must be twelve 
groups of wants in society. Destroy any faculty, 
and you will also destroy the want. If men had 
no organ of memory, they would care nothing for 
facts; if they had no organs of Integrity they 
would have no desire for justice. 

Second. The wants of society are represented 
and provided for by its departments and officers. 

The Secretary represents the organs of Memory, 
and leads in supplying the wants which arise from 
this faculty. The Treasurer represents the organ 
of Economy; the Justice is intended to represent 
Integrity; and so of every officer. 

This method of representing is perfecty nat- 
ural. It is the only way in which the result can 
be reached. All action in nature takes place 
around central points or pivots. An officer is a 
pivot of social action. 

The nature of these wants is such that single 
persons, working alone, can not get or use the 
means to satisfy them. Each requires combined 
action, through some fixed provision in the struc- 
ture and offices of society. 



SEVEN CIVILIZATIONS. 109 

Impelled by those wants, men have organized 
all their institutions, and elected all their officers. 
If men had possessed no organ of Economy, there 
would have been no Treasurers in any society. 
If the organ of Memory did not exist, man would 
not know that a society required a Secretary. As 
the organs of the brain correspond to those of the 
body, this analysis includes all of the bodily 
wants. 

Third. A complete form of society must have 
as many departments and officers as there aie 
groups and faculties of the brain. If there is a 
less number, then either some wants would be 
left unsupplied, or some officers must fill diverse 
and complex functions. 

Taking both the past and the present institutions 
of the most highly civilized nations, a critical ex- 
amination shows that only one half, that is, the 
six lower groups, are in any manner represented. 
These groups are all below the major axis in the 
brain. It is true that in the departments above 
this line are some terms already used in civilisnu 
But they represented analogous functions far 
lower down in the brain. Thus the courts of Jus- 
tice only represented the low organs of Destruc- 
tion, Economy, and Reserve. Hence they de- 
stroyed the life, confiscated the property, or 
imprisoned the evil doer. But in the new plan, 
the Justice represents Integrity, and seeks to re- 
store the criminal to a state of moral health and 
social integrity, the true functicn of this faculty. 

The reason why the higher faculties have not 
been provided for, lies in the fact that they belong 
to the phase of maturity, and the nations have only 
passed through the phases of childhood and youth. 



SEPHERVA. 110 

They have been dominated by the base of the 
brain. Fraud and Force are the two black par- 
ents from which most of the institutions of civilism 
have been born. 

But the nations have now entered the phase of 
maturity. They are everywhere dissatisfied with 
the old, and are waiting for the new. The analy- 
sis of man's constitution in this Book of Israel 
proves mathematically the exact number of his 
faculties, and from this we know the exact number 
of his societary wants. Before this analysis was 
made, the statesman did not know that the wants 
of society spring from the faculties, and without 
this key of social science, they could never know 
how many departments and officers should be in 
the plan of society. Nor could they know how 
these should be arranged. 

The new and final structure of society is fully 
shown in the Model of Society, in the eighth chap- 
ter. It reproduces all parts of the constitution of 
man, and consequently it represents all of his pos- 
sible wants. Its plan is so complete that no com- 
mittees are ever required, in any of the orders 
The duties of each officer are clearly defined 
and are different from those of all others. It is 
not like the House of Commons, or of Represen- 
atives, where hundreds of members have exactly 
^he same duties, making the whole an unwieldy 
*mob, instead of an organism. 

Although civilism represents the lower half of 
the faculties, it does not do this in a complete and 
methodical way. For example, in Great Britain 
and America the three departments of government 
are Legislative, Executive, and Judicial. But the 
great classes of wants in society are Intelluctal, 



SPECIALIZATIUN. Ill 

Social, and Industrial, for they arise from the great 
divisions of his nature, from Intellect, Affection, 
and Volition. 

The table of Man and Society presents a fair 
and just comparison of the new with the old struct- 
ure of society. In the first column are placed the 
titles of the Leaders in Israel, and after each of 
these is the faculty which that officer represents. 
On the right side of the page are the correspond- 
ing parts of civilized institutions. While civilism 
represents some of the single faculties by fifty dif- 
ferently named officers, it leaves fully, one-half 
without any representation at all, as we see in the 
blanks of the table. 

When thus compared with the constitution of 
man, the structure of civilized society is fatally 
defective in the number and character of its parts. 
It cannot give man the highest conditions of life, 
it can not, and never did satisfy the aspirations of 
man. 

Not only were the parts of civilized society so 
sadly deficient, but the natural relations and mut- 
ual dependence of its various parts were disre- 
garded, or not established, as we shall now con- 
sider under the head of Specialization. 

Specialization. For below man, and extending 
too, far up through all phases of his national life, 
is the great law known to scientific men as that of 
Specialization. It teaches us that in the career of 
every thing, whether it be the formation of a 
world, of an animal, or of a nation, the method by 
which its growth is effected consists in the divis- 
ion of labor or of action. That is, those functions 
and actions which in the early stages of evolution 
are performed in a rude and general way by a few 



112 6EPHERVA. 

organs or parts, or else by many parts of similar 
form, are gradually divided up among a greater 
and greater number of unlike parts, each assum- 
ing some special portion of the work. 

While in the early stages of evolution there is 
scarcely any mutual dependence of parts, this be- 
comes greater and greater with the increasing 
complexity, so that at last the full life and activ- 
ity of each part is more possible only by that of 
the rest. 

A few examples will show clearly the applica- 
tion of this important law to national life. Thus 
in some of the lower forms of animals, like the 
crinoid figured at the head of this chapter, the en- 
tire function of digestion is performed by a simple 
sac or stomach. As we pass upward in the scale 
of life, we find that in other animals there has 
been added to this sac various other organs, each 
doing a special part of the work of digestion. 
Thus we have a liver added to separate the bile ; 
pancreas to help digest the fat in the food ; intes- 
tinal and salivary glands to digest its starchy por- 
tions, and teeth to masticate. Of course where all 
of these exist the whole process of digestion is 
carried on much more perfectly. 

Now this law of Specialization, this division of 
labor, governs the social progress of man no less 
than it does that of his body. For example, in 
national infancy each person performs every kind 
of labor pursued by any of the rest. Each man, 
in a rude way, is at once hunter, farmer, mechanic, 
and merchant. The savage chief hunts his own 
game, dresses and cooks it, gathers his own nuts 
and wild fruit, and makes his own rude clothing of 
skins, and his ruder hut of sticks and mud. In 



SPECIALIZATION. 113 

later periods, persons who show particular apti- 
tudes for special kinds of labor begin to devote 
themselves to the kinds in which they excel, and 
thus the various trades and professions come into 
existence. 

One man makes arrowheads, another blankets, 
another huts, and so on. Out of, and along with, 
this division of labor there grows a far greater de- 
gree of mutual dependence between the members 
of society, and this increases just in proportion to 
the advance in civilization and social unfolding. 
For the men of each trade must exchange their 
products with those of the other trades. But while 
it makes men more dependent, it also makes them 
more completely individualized. The most highly 
individualized man is the one who has depended 
upon the greatest number of his fellow-beings for 
the materials, the comforts, and the luxuries of 
life, The farmer is dependent upon the trades- 
man, the grocer, the carpenter, the shoemaker, 
and those of a hundred other trades. And con- 
versely, each of these is dependent upon the far- 
mer, and upon all the others. The greater the 
degree of individuality, the greater is the degree 
of mutual dependence, and of social unity of action 
and of feeling. 

But while labor remains in the stage of compe- 
tion, there is no formal recognition of these mu- 
tual dependencies. There is no provision to se- 
cure organized unity of action. Instead of this 
we only find a selfish antagonism of interests. 
Everyman's hand is against that of his neighbor. 
What is for the interest of one man in civilism, is 
against the interest of the rest. Such is the state 
of industry in all civilized nations in this year of 



114 SEHHERVA. 

188o, common era. The agricultural society is 
not connected with the state government, the tem- 
perance society is severed from the schools, com- 
merce is divorced from art, literature is separated 
from finance, the scientists do not mingle with 
the laborers, and culture is not made a test of fit- 
ness for official positions. No civilized statesman 
was wise enough to provide for the united action 
of these dependent interests. Science proves, 
and experience confirms, their constant and im- 
portant interdependence. The statesmen have 
left their connection wholly to chance or accident. 
The result of this chance-work is that society is a 
vast aggregation of discordant and mutually de- 
structive organizations. The social structure thus 
resembles the very low forms of animal life, in- 
stead of the higher. In the next chapter we shall 
see how these different parts of society are ad- 
justed to each other and respond in action by laws 
which are a part of the very nature of man, and 
which will produce in the collective,political life of 
society a rythm of movement, which has its lesser 
counterpart and image only in the noblest of mu- 
sical symphonies. 

The division of labor in any organism, or in any 
series of animals, is not affected chiefly or simply 
by increasing the number of organs or parts. It 
is accomplished by changing their form and ar- 
rangement, For example, one of the crinoids had 
300,000 muscles. But these were all alike in form 
and the only motions they permitted were reach- 
ing out its tentacles,grasping its food, and drawing 
this into its mouth. But in man, the small num- 
ber of 232 muscles are constructed and arranged 
so differently from each other that they enable 






FINAL TEST. 115 

him to perform an exceedingly great variety of 
movements. 

And so, in the true social organism we shall find 
a less number of officers than in the Christian and 
other civilizations. The whole structure of soci- 
ety, the duties of its officers, and the relations of 
its departments, are so clearly defined that a child 
can understand them. And the youth who learns 
this in the band where he lives will then have a 
clear and true idea of the mechanism and the 
workings of society through all its orders. The 
expense of conducting the affairs of society are re- 
duced to a very small part of what was necessary 
in civilism. Ninetenths of all the labor in civil- 
ism was misdirected, wasted, or nugatory. 

Final Test. — The final and supreme test of any 
form of government and society is to compare it 
with the constitution of man. This we have now 
done, and have shown that the very best of civil- 
ized institutions have failed and must fail to se- 
cure human happiness. No matter how high 
the personal character and attainments of its of- 
ficers may be, the mechanism of civilized society 
does not admit of the higher functions. It is as if 
we should put the spirit or mind of man into the 
body of a horse and compel it to use that body as 
its instrument of work and manifestation. We 
can see at once that in that case the mind of man 
could not do any of the great deeds, produce any 
of the high works of art, or give form to the 
thoughts which place man so far above the brutes. 
So in civilized society, when men wish to unite in 
any noble and necessary work for their common 
welfare, there is no organized means suitable for 
their use. If they form an organization for the 



116 SEPHERVA 

purpose, it is not connected with the rest of the so- 
cial structure, and it is impractical and useless as 
a human arm and hand would be, if they were 
cut off from their connection with the body and 
the brain. There would be nothing to sustain 
and nothing to direct their movements. 

There is only one course to be taken, ana that 
is to reorganize the whole structure of society in 
harmony with the wants and nature of man. 
There is nothing difficult in this work of recon- 
struction. Men have already represented a part 
of the faculties by officers. There is nothing in 
the nature of the higher faculties that makes it 
either impossible or difficult to represent them by 
officers. For example, it is no more difficult to 
represent Reason than it has been to represent 
Memory. 

Science proposes new methods here, just as it 
has done in other departments of life. And the 
new methods will be as successful here as they 
have been in other directions. The statesman 
who thinks that he can prevent this change, seeks 
to turn back the movements of the moral uni- 
verse. 

In the ninth chapter it will be proved that the 
plan of society thus wrought out through the pos- 
itive methods of science, fulfils precisely the en- 
tire description of the great Messianic Age,which 
has so long inspired the hopes of mankind. 

The next chapter presents a formal statement 
of the natural Constitution of Society, thus elab- 
orated through the methods of science. The re- 
maining chapters will sketch its most important 
applications to the branches of practical life. 



^^y^^'L^^^'^tf^^^o 



*& 






mi 




CHAPTER EIGHT. 

LIFE IN ISRAEL. 

The whole evolution of 
|society in past times has 
Ibeen an attempt of man to 
lorganize institutions which 
ishall satisfy his various needs 
fdesires, and aspirations. 

The wants of man arise 
|from his faculties, and hence 
the first step in this work is to ascertain precisely 
how many groups and faculties exist in the 
mind. This shows the great importance of that 
positive mathematical analysis of mind which 
proves that the mind contains three classes,twelve 
groups, and thirty-six faculties. These, with the 
corresponding parts of the body, include the en- 
tire nature of man. By representing all of these, 
the work will be complete. The perfect plan of 
society is thus reached by a series of logical and 
natural steps, not one of which can be disputed or 
disproved. 




118 SBPHERVA. 

Man is the Archetype of Society. This is not a 
mere analogy, but a direct statement of facts. 
For each part of society is a direct product of 
some mental faculty. These faculties include the 
Reasoning organs, and hence a complete struct- 
ure of society is not simply an unconscious and 
merely spontaneous growth. Intelligence, science 
and well defined intentions, are an inseparable 
part of its producing causes. 

A concise statement of the laws of society is 
given on one page, under the head of Bands of 
Israel. This is followed by a more elaborate 
statement through the rest of the chapter. The 
constitution of all human ' society may be thus 
written in a single page, or it may be minutely 
detailed through volumes, just as a work upon any 
other science may be either a synopsis or a length- 
ened exposition. 

The engraved Archetype of Society exhibits the 
classes, departments and officers, with thirty-six 
subdepartments. In the groupate of Letters, the 
organ of Memory is represented by the Recorder, 
who leads in the subdepartment of Records. 

The Curator represents Observation, and pre- 
sides over the subdepartment of Publication. The 
assistant officer here is the Musician and she pre- 
sides over music. The duties of all the officers 
can thus be readily learned from the engraving. 

Orders of Society. The societies are placed in 
five orders or ranks. These are called the Town, 
County, State, Nation, and Israel. 

A groupate, or tribe, when full, contains from 
twelve to thirty-six members, besides the children. 
Tts two central officers are called the Rabbin and 
Rabbiness. The members are grouped according 



ORDERS QF SOCIETY. 119 

to their characters, tastes, and attractions, each 
groupate being composed of those who have the 
corresponding group of mental faculties dominant. 
Twelve groupates form a complete society or 
Band of Israel, which thus contains from one hun- 
dred and forty-four to four or five hundred mem- 
bers. The School is formed on the same plan as 
the parent society, and the Home School is pre- 
sided over by the Home groupate. 

Twelve Bands of the lowest rank are united in 
a Town. Thirty-six towns are united to form a 
County. This has the same number and kind of 
officers in its general government. The State con- 
tains one hundred and forty-four counties. Thirty- 
six or more States form a Nation. 

The wants of a Town, of a State, or of a Nation 
are alike in kind, and they differ from each other 
only in the degree in which these wants descend 
to details. For example, a town may require roads 
which reach no farther than simply through it. 
Other roads may extend through the State, and 
others still, through the Nation. But in either 
case, it is the same kind of a need, and differs only 
in extent. 

If the wants of all these orders are the same in 
number and kind, they must each have the same 
kind of officers, and be governed by the same con- 
stitution. From the lowest to the highest rank, 
the Model of Society gives the plan of government 
in each Order. The only titles changed are those 
of the two central officers. These changes are 
shown in engraving at the head of this chapter. 

When all the nations of the world are united, 
the central nation is Israel, with its capital in Pal- 
estine Its officers are elected every twelve years. 



120 



BANDS OP ISRAEL. 



THE MESSIANIC KINGDOM contains twelve departments, 
in each society or Band of Israel, namely— Art, Letters, Science, 
Culture, Religion, Marriage, Familism, Home, Rulership, La- 
bor, Wealth, and Commerce. The plan, relations, and officers 
of these are shown in the engraved Archetype of Society. The 
Kingdom establishes and secures twelve things:— 

1st. Authority. All the true laws of structure and action 
in Society, whether physical, spiritual, or political, are inherent 
in the nature of man, and must be proved by the methods of 
science before adoption. The office of legislation and ruler- 
ship is to discover, adopt, and execute the natural laws of so- 
ciety, but not to invent cr manufacture laws, except merely 
as temporary expedients. 

2nd. Elections. All officers must be chosen, or deposed, 
by a free majority vote of the adult members which they are 
to lead. 

3rd. Education. This must secure normal methods of 
teaching; the systematic, daily culture of all the mental facul- 
ties ; and physical training. 

4th. Ownership. There must be common ownership for 
all things used in common by two or more persons, such as 
Buildings, Lands, Highways and Machinery. 

5th. Employment. All members must have constant em- 
ployment, and the full results of their labor. Members must 
be grouped according to their characters, tastes and attrac- 
tions. 

6th. Sexality. There must be dual equality of man and 
woman in all the offices, employments, and labors of society. 

7th. Heredity. Society must control and establish the 
conditions of heredity, and a providence over children. 

8th. The Home. There must be unitary dwellings, syste- 
matic earth culture, and sanitary conditions for all societies. 

9th. Commerce. There must be organized distribution of 
labor and art products, and established lines of transit, messa- 
ges, and commerce. 

10th. Conventions. Annual conventions of each nation, 
and semi-annual ones of each State, to secure unity of action. 

11th. Representation. The wants of the lower orders of 
Societies are represented in the corresponding parts of the 
higher orders. 

13th. Religion. There must be a unity of all human in- 
terests in society. The good of eaeh must be secured through 
the good of all. The unity of the Human with the Divine life 
must be established through an obedience to the intellectual, 
moral, and physical laws of the human constitution, for this is 
an image of the divine constitution. 



MODEL OF SOCIETY. 



121 




122 



SEPHERVA. 



In serving as a pivot of international action and 
unity, this central government must have the con- 
sent of each nation involved in any project or pro- 
posed line of action, before it is put into practical 
execution. It can not force its measures on them 
without their consent. The legal title of the two 
highest central officers in Israel, is Prince and 
Princess, the word Prince meaning one who is first. 

Authority. The laws of the human constitution 
include the only true laws of society. Therefore 
the office of legislation is to discover and express 
these natural laws. Or, when this cannot be at 
once done, it may devise temporary rules and ex- 
pedients until the required natural law can be 
discovered. 

The proof that each law of society does thus 
truly express a natural law, should be such as to 
satisfy all members who are to be affected by the 
law, so that no person shall be compelled to obey 
a law which he does not regard as true and based 
on justice. 

Every permanent law of society must be referred 
back to the people for their acceptance or rejec- 
tion, and it must be accepted by a three-fourths 
vote before it is practically adopted. Temporary 
expedients, in the case of emergencies, need not 
be subject to this rule. 

The methods and tests of science legitimately 
apply to every sphere of knowledge. And scien- 
tific proof is of such a character that it can be 
understood in the same way by all persons. There- 
fore no doctrine or belief which is not susceptible 
of scientific demonstration must ever be made a 
part of the laws or constitution of society. 

True freedom consists, first, in the presence of 



ORGANS OF SOCIETY. 123 

the right conditions for the full and natural exer- 
cise of every faculty; second, in a normal internal 
state of the faculties; and third, in the absence of 
false external restraint. 

It is not in any sense true that when men enter 
civil society they surrender certain rights or lib- 
erties, in exchange for other benefits conferred. 
On the contrary, it is only by uniting in organized 
society, that man can gain the conditions required 
for the free exercise of each and all of his faculties. 
If isolated from his fellows, he would lose the free- 
dom to use all his social organs, and none of his 
other faculties could attain a full development. 

Man is adapted by his nature to live in a social 
organism like the Kingdom where all parts of his 
nature are represented. By fulfilling the duties of 
such a life, by acting in concert with others, by 
loving and being loved, by these alone can any 
person secure the full measure of freedom. The 
laws of such a society can not restrict any per- 
son's freedom, because they are true statements of 
those laws which are a part of the nature of each 
person. The acting forces are from within and 
not from without. 

Every person has a natural right to the proper 
development, conditions, and use of each faculty. 
Rights. cannot be created or transferred by men. 

As all human beings, of either sex and of all 
races, have the same number and kind of faculties, 
therefore all have the same classes of rights, and 
are adapted to the same great forms of govern- 
ment and social life. 

The quantity of a right may depend upon the 
degree to which its faculty is developed. A man 
with a small organ of Reason would have a right 



SEPHERVA. l£4 

to exercise it in learning science, but not in lead- 
ing the scientific pursuits of society. 

In every natural law, the inseparable results of 
obedience are integrity and happiness, and those 
of disobedience are destruction and pain. 

When the laws of society are transgressed, the 
Justice, Censor, and Scientist, must ascertain 
what are the natural penalties, and see that only 
these follow any transgression. The object of all 
penal measures should be, to restore the transgres- 
sor to a condition of normal action, of social health 
and power. 

A member of society might become so vicious or 
discordant that the other members could not work 
with him, or he might possibly become dangerous 
to the peace or lives of others. But he is still sus- 
ceptible to influences from the higher faculties of 
his fellows, and these influences must be brought 
to bear, so that they will make his own higher fac- 
ulties rule in his conduct thereafter. 

In the Messianic kingdom, the chief motives 
which impel men to crime in civilism will be re- 
moved. This is done through the system of integral 
education, of organized and attractive industry, 
and of universal wealth. The great criminal 
causes in civilism are ignorance, intemperance, 
and poverty. 

In depending upon the higher torces to secure 
obedience, the structure of society is such that it 
secures the constant rule of the higher faculties in 
all of its activities. But it still retains as much 
compulsory power as in civilism, only it is not 
necessary to use this lower force. 

Elections. The act of voting is the formal ex- 
pression of a choice in regard to officers, laws, or 



ELECTIONS. 125 

social action. As all adult persons, of either sex 
and of all races, possess this choice or preference,, 
therefore all have a natural right to vote, and may 
exercise this right after the sixteenth year of age. 

All officers must be elected by a direct vote of 
the members which they are to lead and rule* 
Thus, the members of a Town Band elect its offi- 
cers, those of all the Town Bands in a County elect 
the officers of that County, and so through all the 
orders up to the Nation. But in case of vacancies 
the Centers may appoint temporary officers until 
elections can be held. 

The assistant officers are each elected by the 
groupate in which he is to act. The same rule 
applies to sub-leaders *of the subdivisions of de- 
partments. 

The Curator and Recorder take and record the 
votes in each society 

Each officer must have the represented faculty 
large. Thus, the Scientist should have large Rea- 
son, and the Justice large Integrity. The Centers 
should have a full development of all the faculties. 

Regular elections are held on the fifteenth day 
of March, officers entering upon their duties the 
twenty-first day. In the Nation, elections are 
held once in seven years ; in the State, once in six 
years ; in the County, once in five years ; and in 
the Town, every year. In elections to permanently 
fill vacancies, notice thereof mast be given at least 
twelve days previous to the election. 

The times of election may be changed by a two- 
thirds vote of the members in all the societies. 

In case of official misconduct, any officer may be 
tried before the Justice and Censor of an adjacent 
society, and the evidence elicited be published 



126 SEPHERVA. 

The members within the jurisdiction of that soci- 
ety shall then vote for or against his or her expul- 
sion from office, and their decision shall be final in 
the case, because they had the original right of 
selection. 

Education. The methods of integral education 
require the elaborate explanations of an entire 
chapter, the tenth of this work. 

Rights of Wealth. The right to own property 
arises from the mental faculty of Economy, and 
hence this right exists in all persons. But man is 
normally a member of society, and he cannot 
acquire extensive wealth unless he combines his 
labor with that of his fellows. The rights of wealth 
thus become Common and Social, as well as Per- 
sonal. 

Three objects are gained through combined 
labors. First, Increased power of production. 
/Smm^Facilities for making exchanges of property. 
Third, Economy and Security in the use of wealth. 

The grouping of members in the Kingdom se- 
cures to each one a free choice in employment. 
The industries are so organized that the mental 
and physical labor of each member is fully pro- 
ductive, and no part of it wasted. And each mem- 
ber receives back the full product of his labor, or 
else receives in exchange with some one else, 
that which has cost that person an equal amount 
of labor. 

By the law of Conservation every person expends 
just as much force as he receives, and no more. 
Hence where the plan or society makes these 
forces wholly productive, the wants of each mem- 
ber may be safely made the basis for the distribu- 
tion of the products of labor. There is no danger 



RIGHTS OF WEALTH. 127 

that any one will receive more than his just share. 
This law applies to all the produced necessities 
and comforts of life. 

Those things which are used by one person alone, 
should be owned by that person. This includes 
clothing, private rooms, and many kinds of tools. 
In all these, each person has individual character, 
peculiarities, and tastes to gratify, and what is 
adapted to one person, is not adapted to another. 

All those things which are used together by 
two or more persons, should be owned by them in 
common. One person alone could not occupy and 
use a house, and therefore should not own it. 
Each Band of Israel would own a unitary home, 
with common rooms used by all, and with private 
rooms which are used and owned by each mem- 
ber exclusively, and furnished in harmony with 
that member's character and tastes. 

A railway is to be used by the whole public, 
and they should be its owners. A farm can only 
be well cultivated by a group or a society, and 
should be owned by them. Homes, temples, work- 
shops, storerooms, machinery, lands, and highways 
of all kinds, are all used by a common public, and 
should therefore be owned in common. 

The Town, the County, the State and Nation, 
each owns property. For example, the County 
owns the county roads ; the State owns' those 
which only pass through it, and the Nation owns 
those roads which are national in their extent. 

The two Centers, with the Guard, Treasurer, 
Secretary, Curator, and Marshal, constitute a 
Board of Trustees in each of the five orders and 
they have the general care of the property in each 
society. 



128 SEPHERVA. 

The whole growth of society is through the 
Specialization of Labor, the division of the different 
employments, among those who have the talent to 
excel in each special kind of work. Thus the 
whole community gets the benefit of each person's 
skill. The carpenter builds as good houses for 
others as he does for himself. The shoemaker 
does as skillful work for his neighbor's children as 
for his own. One talent alone, the ability to con- 
trol men and make their labor productive, this 
talent alone in civilism is used wholly for selfish 
purposes. The financier uses his talent to accu- 
mulate wealth for himself out of the labor of oth- 
ers. But in the Kingdom, this talent must be 
specialized the same as all other kinds of skill. In 
demanding this, we are doing no more than we 
have already done for the rest. Financial talent 
is not any more godlike than the painter's skill, or 
the artizan's technical acquirements. It has no 
more right to be exempt from this great law which 
has lifted man from savageism to civilization. 

Employment. When the youth, of either sex, 
graduates from school, the course of study has fit- 
ted that youth for a definite place in the product- 
ive work of society. And society must secure this 
place to every youth, and it must thereafter fur- 
nish constant occupation. 

Civilism left its industry without organization, 
to be the prey of fierce and selfish competition. Its 
best possible results brought only wealth and com- 
fort to the few, while poverty was the lot of the 
masses. Surely the political wisdom which pro- 
duced nothing better than these conditions was not 
worth boasting about. 

The national organization of Intellect, even in 



EMPLOYMENT. 129 

the imperfect schools of civilism, secured to every 
member of society the benefits of a general educa- 
tion. The manifold benefits of wealth will in like 
manner be secured to all members of society 
through the national organization of Industry. If 
it is wise and practical to establish order in the 
work of imparting knowledge, then it is equally 
wise, practical and necessary to organize the appli- 
cation of knowledge in the methods of labor, in a 
complete system of production and distribution. 
This will displace competitive labor by combined 
industry, and establish equity in supreme do- 
minion. 

The system of combined industry in the King- 
dom, opens a thousand new channels for the high- 
est ambition, in the fields of science, labor, culture 
and religion. And, unlike the grovelling lust for 
wealth, these higher channels lead only to the wel- 
fare of humanity. 

In every Band, through all the five Orders, there 
is a department of enterprises, of displays, and of 
awards, so that every person is sure to receive, not 
only assistance in his undertakings, but the fullest 
measure of reward and praise for whatever good 
and great thing he may achieve. 

Every person has a natural right to associate 
with others who are attractive and congenial. 

This right must be gratified by arranging tne 
members of each society into twelve groupates, 
according to their characters. 

Members in whose characters the reflective fac- 
ulties are dominant would unite to form the group- 
ate of Science ; those who have the faculties of 
religion as leading elements of their characters 
would form the groupate of Religion ; and those 



130 SEPHERVA. 

in whom the ambitious faculties were strongest 
would form the groupate of Government. 

This process is followed in forming each one of 
the twelve groupates and the various sub-groups 
which each of these may require. Each member 
will then be associated with others of similar ideas, 
tastes, and capacities. A person who is fully and 
evenly developed in all his traits, may pass and 
repass, in succession, through all the groupates. 
Such persons would also be qualified for Centers. 

In order to join any groupate, a person must be 
accepted by all its members, by vote or otherwise. 
If dissatisfied with any groupate or society, a 
member may, without censure, leave it for another. 
The Pastor and Minister lead and assist in this 
grouping of the members, and they must provide 
every facility for the satisfactory adjustment of 
these relations. 

We may learn the character of persons by read- 
ing the indices of the face ; by the development 
of the brain; by psychometry; or by an actual 
acquaintance with the facts of their lives. The 
Pastor, Minister, and Scientist must understand all 
these methods of reading character. 

As each group of faculties gives a taste for its 
particular kinds of employment, this grouping of 
members places each person where his natural 
tastes and capacities can be most fully satisfied. 
Thus persons with the faculties of Defense or 
Wealth dominant, prefer those employments 
named in the square of Wealth in the Social 
Model. And so of all the other groups. 

Spheres of the Sexes. Man and woman are 
mental and physical complements of each other. 
Each sex is more developed in some directions 



SPHERES OF THB SEXES. 131 

than in others, but neither can claim superiority as 
a whole. They possess equal quantities of power, 
but it differs in kind. 

The physical differences of sex must produce 
mental differences, because the brain and body are 
definitely related in action and sympathy. So 
long as woman must fill the offices of maternity, so 
long must her nutritive organs predominate over 
the nervous and muscular. The effect on her 
brain would be that she would be ruled more by 
her affections and emotions, and less by ideas and 
material influences. 

In the table of faculties, the first one given in 
each trinity dominates in the character of man,, 
and the second one in the character of woman. 
Man is positive, woman is receptive. In general, 
man is the more vigorous, muscular, hardy, bold, 
cool, and scientific. Woman is the more sensitive, 
yielding, gentle, loving, ardent, and intuitive. 

In woman, the nerve-currents from the body to 
the brain first flow outward on the mental organs 
which are feminine. In man they first flow out- 
ward on the mental organs which are masculine. 
Thus in examining a truth, man looks at it first 
through his Reason ; while woman gets her first 
idea of it through her Intuition. 

These natural differences of the two sexes adapt 
them to different spheres of intellectual, social, 
and industrial activity. Their spheres, like their 
characters, are complements. 

The offices and labors of society are all dual, as 
shown in the Model of Society. Each has its mas- 
culine and its feminine side. Thus the depart- 
ment and labors of Illustration are feminine com- 
plements to those of Building. So is that of 



132 SEPHBRVA. 

Inspiration to that of Law ; and that of exchanges 
to that of Machinery. 

The office and employments of harmonic society 
are assigned to the two sexes on the basis of this 
difference. The first officer in each pair is a man 
and the second is a woman. The twelve Assistant 
officers may be arranged as masculine and femi- 
nine, as follows : Orderly and Musician ; Artisan 
and Moralist ; Courier and Waiter; Director and 
Usher ; Signalist and Ensign ; Scavenger and 
Keeper. 

The sexes are thus everywhere equal in rank, 
they go together in all the groupates, and to each 
is assigned duties and employments in harmony 
with its natural adaptations. While woman thus 
takes an equal part in the government and con- 
duct of society, she does not become less womanly 
nor does man become less manly, in development 
and character. This is the societary or external 
side of marriage. It is the high material pivot of 
the entire social organism. 

Marriage. The polarity of the sexes finds its 
most intense expression in the high and enduring 
attraction of Marriage. The mental force of sex- 
love has its focus of intensity in the group of Sexa- 
tion, but it originates from and permeates every 
part of the mental and physical system. 

All marriages must be based upon the existence 
and duration of mutual love and adaptation between 
the parties. Persons who do not love each other 
have no right to live together in this relation, for 
it derives its sancity from love only. No cere- 
mony and no legislative act can justify that which 
is a violation of natural law. The bond of union 
is internal, not external. We can not compel any 



MARRIAGE. 133 

one to love another-; but we can repress its ex- 
pression. If persons make mistakes in choosing 
their mates, they should be allowed every oppor- 
tunity to rectify their mistakes, and form true 
unions. 

Two persons who are united through Sex-love 
should also have their other faculties developed in 
harmony with each other. There should exist be- 
tween sex-mates a sympathy of ideas, tastes, and 
aspirations ; and this sympathy may result from 
either similarities or complements of organization. 

If a person have an organ somewhat deficient, he 
may make up or neutralize the deficiency by unit- 
ing with a mate who has the organ better devel- 
oped. But persons of widely contrasted charac- 
ters should not unite, for they would not see things 
in a similar light, and could not work together in 
that close sympathy demanded by this kind of love. 

The same qualities which make a man and a 
woman adapted to love each other, also best adapt 
them to work together in the offices of society. 
Hence in a complete state of harmonism the two 
officers or workers of each pair are husband and 
wife. 

The permanence of sex-Jove must be secured by 
carefully teaching youth, of either sex, the physi- 
cal and mental laws of sex-harmony ; by giving 
them opportunity to make an intelligent choice of 
mates ; and by surrounding them after marriage 
with conditions which are favorable to its perpet- 
uity and perfection. The Ritualist and Matron 
are the leaders in securing these conditions, in each 
society. 

The group of sex-love, or Sexation, is sur- 
rounded by the faculties of Integrity, Self-control, 



134 SEPHERVA. 

Imagination, Faith, Love, and Hope. The action 
of all these faculties is constantly required to de- 
velop, perfect, and sustain sex-love. These organs 
have the same location and sustain the same rela- 
tions after marriage that they did before. 

If we would make love perpetual, we must exer- 
cise it in connection with the full activity of these 
higher organs, and not allow it to be led by those 
at the base of the brain, by mere sensation and 
impulse. 

In the most complete expression of love, — the 
physical union of the sexes, — the highest faculties 
of the mind must be called into dominant activity. 
If they are not, it will surely debase both parties, 
and the physical pleasure itself will lose the best 
of its sweetness and intensity. If impulse takes 
the place of self-control, if modesty and reverence 
cease between sex-mates, if they cease to refine 
and inspire each other, then their love will cer- 
tainly be made impure and its beauty will be de- 
stroyed ; its golden fruit will turn to dust and 
ashes. 

Purity is in the right and normal use of any 
organ, not in its disuse, or suppression. It is a 
positive and active, not a negative quality. Purity 
of the stomach does not consist in its not digesting 
food. The lungs weuld not be pure if they did 
not work actively in changing the blood. We 
must not define sexual purity as the absence of all 
sex-relations. Nor must we imagine that an ex- 
ternal ceremony is sufficient to secure purity here. 
That is not a pure sex-relation which brings forth 
children who are badly organized in mind and 
body. In our eating and drinking, purity is not 
less central, and its violations are not less corrupt- 



MARRIAGE. 135 

ing, than in the relation of the sexes. It requires 
all the different kinds of purity to make a pure 
character. 

Like all the other faculties, those of Sex-love 
have their harmonies of thirds, fifths, and octaves, 
as shown in the table of mental chords. Love is 
therefore an art no less definite than that of music. 
In the expression of love by conversation, by ca- 
ressing, or in labors, these harmonies should be 
secured. 

A gentle, or even close contact, greatly increases 
and intensifies the exchange of nerve-force. By 
placing our hands upon any part of another person 
we may receive the force peculiar to that part, or 
we may excite it to activity by communicating our 
own force. Thus caressing the bosom, which is 
connected with Sex-love, Parental, and Filial love, 
tends to excite these affections. The signs of these 
faculties and that of Friendship are also in the lips, 
and hence kissing is a natural expression of either 
or of all these kinds of love. This reception of 
pleasure and of force is as real as that through the 
food which we consume. 

In caressing we should, therefore, touch the dif- 
ferent parts of the body in such a way as to excite 
together, or in succession, such faculties as are 
thirds, fifths, octaves, or polates of the second de- 
gree. The touch may be made by the hand, or by 
corresponding parts of the body, or by parts which 
are polar to each other. A careful study of the 
mental chords in connection with the map of the 
body will place this art within our power. 

For example, it will produce harmony if we car- 
ess in succession, the faculties or signs of Ambition 
Culture, and Religion ; of Impulsion, Rulership, 



136 SEPHERVA. 

and Culture; of Sex-love, Labor and Intellect ; or 
of Intellect, Sensation and Ardor. 

The faculties may also be excited in polar har- 
monies by the current of conversation, by material 
surroundings, and by our employments. Love 
may and should use all these as its instruments. 
All thoughts and actions, all desires, whatever 
thrills the human frame, find centers in love's 
aural fires and feed the raptures of its flame. 

Before these laws of harmony were known, sex- 
love was subject to all the mistakes of instinctive 
impulses and erroneous notions. The few high 
harmonies it secured were reached more through 
accident than through wisdom. 

The relation of two sex-mates is one of equality 
of rank. Therefore the exchanges of labor and 
employment between members of higher and those 
of lower groups do not involve a physical relation 
of sexes between the lower and higher members. 

Among the lower animals, mere instinct is suf- 
ficient to rule the sex-relations. But the nature of 
man is so complex that sexlove stands at the cen- 
ter of a vast multitude of forces, and any one of 
these may disturb its harmony if wrongly exerted, 
or if properly united and controlled, each may 
contribute to its lofty symphony. 

In the new life, the ceremonies of Sex-love are 
many, beautiful and interesting. And they are 
not confined to a single event once during a per- 
son's life ; they are repeated every day. The 
groupate of Marriage includes the subdepartments 
of Luxuries, Rites, Waiters, Maternity, Heredity, 
and Florists. And each day these occupy one 
hour of the harmonic life. In the lower phases of 
life, Sexlove exhausts its forces in physical inter- 



CONDITIONS OF HEREDITY. 137 

course. In the new life it becomes the high and 
inspiring center of a thousand new relations of 
harmony. 

Conditions of Heredity. — Society must give to 
all prospective parents the best conditions of he- 
redity, so that the forming structure of the child 
shall be perfect, mentally and physically. Private 
effort can never secure and maintain these condi- 
tions. In every child, society has rights no less 
than the parents. But the two claims can never 
be in conflict. The child is to be under the di- 
rect influence of its parents for perhaps twenty 
years, but it is to be an active member of society 
more than three times as long. Whatever tends 
to develop the individual character into symmetry, 
that also tends, most directly, to qualify the per- 
son to fill his place in society with honor. 

The laws of Biology teach us what are the 
conditions and influences which mould the char- 
acter of children previous to birth. 

It is comparatively an easy task to train child- 
ren into virtuous men and women, if their origi- 
nal organization of brain and body has been made 
such as these good prenatal conditions will secure. 
Society has a right to protect itself by insisting 
that prospective parents shall avail themselves of 
these conditions. 

Home Work. — The division of human labor 
into classes or separate trades and pursuits has 
lifted man from barbarism to civilization. But 
this division of labor affected the pursuits of the 
male sex chiefly. From the most primitive times 
woman remained merely a housekeeper, and her 
advance depended upon the incidental influence 
of her connection with man. 



138 SEPHERVA. 

The isolated household made this restriction of 
woman's sphere a necessity, while it left man free 
to follow varied occupations. It was not until 
the analysis in this book was made, showing that 
every office and every labor is dual, having its 
masculine and its feminine side, that it became 
possible to give woman her true place in society, 
to specialize her labor as much as that of man, 
and to organize a unitary home which should 
equally secure the privacy and the sacredness of 
domestic life, and the widest range of social action 
and sympathy. 

The domestic work of the home is divided into 
the branches of Purveying, Cooking, Table-serv- 
ing, House care, Sanitary and Laundry. Separ- 
ate groups of men and women labor in each of 
these branches. But woman also takes one half 
the labor, the feminine side, in all the employ- 
ments of society. Her range of choice is as wide 
as that of man. Only one twelfth of the women 
in a society are engaged in household duties. 

The whole society is interested in seeing that 
each of its members has its free choice of employ- 
ments, and place gratified. In the home each 
person has at least three hundred others from 
which to choose the group with which he or she 
will work and be most intimately associated. And 
the whole community accepts this choice as right, 
proper, and according to the laws of harmony in 
adaptation. The employments of each society are 
so arranged that persons who are not adapted 
never come in contact. But in civilism, just fhe 
opposite constantly occurred. In the unitary 
dwelling the groups of members pass in regular 
directions through the building, in going to the 



COMMERCE. 139 

central rooms, and to and from their employments. 
These directions correspond to that of the cur- 
rents through the brain, from which the temple is 
modelled. They are thus in harmony with the 
laws of each person's mind. In grouping at the 
table, and in the kinds of food, the same free 
choice is regarded. 

And third, within the unitary nome is a circle 
of three hundred persons, or varied characters, 
and all of them chosen friends, seeking each 
other's welfare, and meeting often together. The 
facilities of social intercourse are carried to the 
highest possible point, but at the same time it 
provides for a privacy much more secure and com- 
plete than could.be obtained in civilism. 

A true social life cannot exist along with domi- 
nant selfishness. And neither can social happi- 
ness. The sooner all selfishness disappears from 
the earth, the better it will be for us all. 

Commerce. — The thirty-six sub-departments 
given in the model of society, are found in all the 
orders from the band up to the nation. The six 
departments of Wealth and Commerce, in all 
these, constitute a vast and perfect mechanism for 
the distribution and exchange of wealth through 
every nation and throughout the world. 

At the yearly and half-yearly conventions, the 
higher societies receive from those of lower rank 
exact reports of their various productions, and of 
their present and prospective needs ; and these 
are made the basis of state and national distribution. 

Society in harmonism is thus able to propor- 
tion its productions to its wants, to guard against 
the vicissitudes of climate, and in every way to 
protect its composite life. 



140 SEHHERVA. 

The wealth of society is the product of its uni- 
ted industries. No person, by wholly isolated in- 
dustry, could accumulate wealth. The right to 
superintend its distribution is therefore much 
more a society than it is a personal right. 

The organ of Economy, the desire for property, 
has not as much right to dominate the life of so- 
ciety as any one of ^he higher faculties possesses 
In civilism, the love of wealth was a dominant 
power. 

If a member were so selfish as to require more 
luxuries and comforts than his proportion of the 
labor would have produced, then that is simply a 
proof that the society has not educated him up to 
the proper idea of social justice. 

In effecting the commercial exchanges between 
the various societies, the same law is followed. 
Each is supplied in proportion to its wants. 

Conventions. — Each State society may hold a 
semi-annual convention, lasting seven days or 
more. As delegates and voting members of this 
convention, each town may send its Pastor and 
Minister. The temporary absence of these officers 
is supplied by their assistants. 

Each Nation holds an annual convention, to 
which each of its States sends its Pastor and Min- 
ister as acting members. 

In a state convention, the regular officers of 
that state preside ; and in a national convention, 
the officers of that nation preside. 

Each convention receives reports from its com- 
ponent societies, and devises plans for their con- 
certed action, their social welfare, and their mate- 
rial prosperity. 

Representation. — The wants of the lower orders 



RELIGION. 141 

are answered by the higher, through like parts of 
each. Thus, if a want in regard to food arises in 
the Home groupate of some town and cannot be 
answered there, it would be represented in, and 
answered by the Home groupate of its ruling 
County. Or, if necessary, it would be carried up 
to the corresponding groupates in the still higher 
orders. These wants may be made known through 
any of the ordinary channels of communication, 
by messages or by special delegates. All the in- 
terests, employments, and professions of society 
are organized, secured and represented in the 
twelve groupates, with invariable certainty and 
equality. 

Religion. The faculties of man are exactly 
adapted to the reception and practical realization 
of all religious truth. The group of religious or- 
gans forms the key-stone in the great mental arch. 
Their action is supported by that of all the rest,. 
below and around them. 

Under the Polar law of Responses in the fifth 
chapter, it was shown that the feelings can not act 
without using the intellect. We would not know 
a friend from an enemy if we had no intellectual 
faculties of Form and Memory. The religious fac- 
ulties are completely subject to this law. If a 
truth is addressed to the religious faculties, the 
very constitution of our minds compels us to use 
Reason and other intellectual faculties in deciding 
what the truth means, and upon what proofs it 
rests. But Reason acts by the methods of science 
and therefore the methods and tests of science 
legitimately apply to all religious truth. 

Religion aims at the symmetrical development 
of every person, at the intellectual, the social and 



142 SEPHERVA. 

industrial unity of the human race here on the earth, 
and the harmony of human life with that of all be- 
ings in the supernal spheres. As those beings are 
constituted on the same plan as ourselves, religion 
only requires a fulfilment of all the natural laws of 
man. 

The Bible declares that man is in the image of 
Yehovah. He must therefore have the same men- 
tal constitution, and if he fulfils its laws he will be 
obeying the laws of the divine mind. The laws of 
Yehovah are not issued like the mandates of an 
autocrat. They are in the inner nature of man. 

The modes of Angelic life very much resemble 
our own. Every evidence goes to show that the 
spirit must have organs or parts like all those of 
the body ; and this would fit them for the same 
great methods of existence. 

Our relations with the spirit world can only be 
adjusted by harmonizing our relations with each 
other here, and for this reason it is not necessary 
to dwell at length upon this part of our subject. 

Our communion with the angelic world takes 
place through the nerve-spheres, and the laws 
vhich govern these have been stated in the fourth 
chapter. 

When the institutions of society are all in har- 
mony with the nature of man, then the religious 
faculties will have full and free scope for the exer- 
cise of their beneficent influence. Our faculties 
and their laws of action will remain the same in all 
spheres of being. Science decides what forms of 
life are best adapted to our natures here, and, con- 
sequently, it determines what the forms of life 
must be in a spiritual existence. 

The faculties which compose the groups of Cult- 



REPRESENTATION 143 

ture, religion, sexation, and parention have a 
most important law of social action. In the true 
and natural action of these organs, their nerve 
force flows out from one person to another as its 
object, and is then answered by a returning cur- 
rent from the latter person. Thus, when I exer- 
cise my Friendship, the current flows from this 
organ to my friend, and from his organ of Friend- 
ship a returning current flows to me. On the 
other hand, only four organs, and these are all low 
ones, have self as the first object upon which their 
actions terminate. Our high and true life must 
flow through that of others. We can maintain it 
only by perpetual interchange. We must look out 
and not in. The members of a harmonic society 
must be as vitally related to each other as are the 
parts of our physical organism. 

If we are selfish and seek to draw everything to 
ourselves, we must of necessity contract our minds 
and our pleasures. Selfishness defeats itself. Ex- 
pansion of the mind means outward growth, and 
this law explains its method. To give is the way 
to live. Through the social law which we are dis- 
cussing, all humanity is made one, and we receive 
the full benefit of its common growth and advance- 
ment. 

We are by nature social beings, and a universal 
sympathy may through this law unite all nations 
and communities in one vast, composite life. To 
effect this sublime result and give full sway to this 
beneficent law, the institutions and government of 
society must be formed in harmony with the nature 
of man, as planned in the Model of Society. 

Humanity must be regarded as a unit, made up 
of the past, the present, and the future. We all 



144 SEPHERVA. 

inherit the results of many centuries of human cul- 
ture and improvement ; and we should violate the 
deepest law of social unity if we did not labor for 
the present and the future welfare of humanity. 

Great teachers affect the world profoundly, not 
alone by their doctrines and example, but also by 
the impartation of the vital currents of nerve 
force. They become, in a literal sense, the life 
and soul of great movements. It is perfectly nat- 
ural that the affections of the people should cen- 
ter in these leaders. But that affection and rev- 
erence must never be carried so far as to blind us 
to the great truths which these leaders represent. 
Truth is always greater than Persons. It reaches 
through the universe. It is the union of human 
lives that we are to seek ; not the substitution of 
one life for another. The glory of Jehovah is to 
be attained, not by the absorption of all lives into 
his life, but by the union of our lives with his, and 
by our exemplification of the divine image in our 
persons. Jehovah is not supremely selfish, seeking 
His own glory for its own sake. The same unsel- 
fish law of love that should rule man is also a part 
of the divine mind. 

Our most secret thoughts and emotions extend 
their nerve-force to our fellow-beings, and affect 
them for good or ill. Whether we are conscious 
of it or not, the effects are as certain as those of 
gravitation. We cannot sever our relations with 
humanity. The good of one is in the good of all. 
To a great extent we must all rise or fall together. 

We must directly seek to promote the welfare 
of others, in preference to our own. But as we 
are a part of humanity, and others are to be gov- 
erned by the same rule, the benefits of our unsel- 



TRANSITIONS. 145 

fish conduct are reflected back upon ourselves, 
not only by their direct personal actions, but in 
the vast results of concerted social activities. 

When we thus directly seek to promote the 
good of ot hers,our actions are not selfish, although 
we may know that the ultimate result will be the 
securing of our own happiness. Those actions 
are selfish which are planned without regard to 
the welfare of others. 

The nerve-force from an attractive organ 
or group in one person may flow outward, and 
meeting the repulsive force from another person, 
it may neutralize the latter by equaling or ex- 
ceeding it in quantity. This is according to a law 
which governs all of the forces in nature. Sup- 
pose, for example, that one person throws out a 
quantity of repulsive force from Destruction 
which would equal, we will say, 5x, and another 
person meets this by enough attractive force from 
Love to equal 7x, it is evident that the last will 
be sufficient to neutralize the first. In this way 
we may overcome evil with good. It is not by 
passively yielding to the evil, but by the active ex- 
ertion of an opposite force ; for the good person 
would be exercising the highest degree of Firm- 
ness and Self-control in connection with his organ 
of Love. This is a nobler way than to meet evil 
by evil, for this brings our own higher faculties in 
activity. 

Transitions. — From the old forms of civilized so- 
ciety to the new methods of unitary life, the steps 
of transition may be taken in a very gradual man- 
ner. This will enable people to gain the required 
knowledge, and become adapted to the new order 
of things. The law of Phases furnishes a full 



146 SEPHERVA. 

guide for the successive steps in making this 
change, the law gives all the required forms of 
transition. 

In the personal and the national growth of man, 
the more simple forms come first, and then those 
which are more and more complex. Following 
this great law of growth, it is not necessary to 
have the full complement of twelve groupates and 
twenty-six officers in order to commence a Band 
of Israel. Any persons who chose may unite and 
form a Band with only the seven following officers: 
Recorder, Rabbin, Guard, 

Curator, Rabbiness. Treasurer, 

Marshal. 

These officers represent the major axis of the 
brain, the line of forward movement. The brain 
itself begins its growth, with three vesicles on this 
line. These officers lead in the intellectual, the 
social, and the industrial work of the Town, as 
shown by their position in the table. 

The following form of agreement is used in 
forming Bands, the names and dates being changed 
to suit each case: 

Band of Israel. We accept the plan, the 
life, and the laws of the Messianic Kingdom, and 
we organize the first Band of Israel, of London, 
this fifth day of September, in the year of the Exo- 
dus of Israel 3468. 

This form is signed by the members and bound 
in at the end of the copy of the Sepherva kept in 
the hands of the Secretary. 

Many bands of Israel will be formed for the pre- 
paratory work of intellectual culture, of learning 
the methods of the new life, and of spreading a 
knowledge of the new truths among the people. 



BAND OF ISRAEL. 14? 

They also will form the means of concerted action 
in securing a practical adoption of the new meth- 
ods required in social or political life. 

These Bands may hold conventions and act in 
unity with the fully formed Bands. They may or- 
ganize their children into classes and groupets so 
as to form a school for daily or weekly training. 

Whenever three-fourths of the members desire 
it, a band may enter upon its phase of practical 
life. As fast as expedient, it will then arrange 
its property and its employments on the unitary 
plan, as stated in this constitution. 

Its buildings may be formed on the fundamen- 
tal plan of the temple, but have a less number of 
rooms and amount of detail, and thus lessen the 
cost of building. These Bands at first have only 
the three departments, but when the number of 
members is sufficient, they may be divided up 
into the twelve groupates. and each of these have 
its leaders and assistants. Each Town will regu- 
late these steps of growth according to its increas- 
ing amount of wealth, of vital culture, and of 
numbers. 

The government of each State and Nation may 
be organized after the general plan given in the 
Model, long before the majority of the people are 
prepared to live in the high and unselfish condi- 
tion of unitary homes. 

The national or the state government, with that 
of each County, Town, are in twelve subdivisions or 
groupates, with two officers and an assistant over 
each one. The Towns might, however, retain the 
simpler form of only sever officers. 

Within the State there might still remain more 
or less of the old sectional organizations, such as 



148 SEPHERVA. 

cnurches, lyceums etc., etc. But the true and 
natural work of these local societies could b 
much better done by the twelve groupates. 

In this transition stage of government, the peo- 
ple, through the National, State and lower orders, 
would own and control all public lines of travel, 
commerce, and intercommunication. They would 
regulate Employment, Production, and Distribu- 
tion. They would prevent the absorption of 
wealth by private monopolies. 

The Nation would issue all money, consisting of 
notes redeemable in service or in labor-products, 
and equal in volume to the necessities of ex- 
change. It would not allow money itself to be an 
object of speculative traffic, or to a bear a higher 
rate of interest than the average rate of increase 
of property in the country. 

The expenses of government would be met by 
taxes, equalized according to the actual wealth 
of the people. The salaries of national officers 
must not exceed three times the average of a citi- 
zen's income, and that of the State and other offi- 
cers must not exceed twice the same average. 



WJTfie Measure 

fs^5 1 1 

Sil 

It? 

If 

CHAPTER NINTH 

SEALS OF TRUTH. 

The great doctrines and ideas of 
^the Hebrew Bible are represented 
^by the Tree of Life and Garden of 
Eden ; the Chosen People in twelve 
, Tribes ; the Promised Messiah and 
• his reign ; the Atonement and Judg- 
*^B ment ; the Resurrection: the 

Throne in Heaven with its twen ty-four Rulers ; 
and the New Jerusalem as the Capital of the Mes- 
sianic Kingdom. 





150 SEPHERVA. 

The writer 01 the Apocalypse saw, in a vision, a 
little book in which these doctrines were shown 
under seven seals. Christian writers and teachers 
have always regarded these, doctrines and symbols 
as mysteries. But at the same time they have 
taught that the salvation of the world depends 
upon a full belief in these mysteries, before which 
the Catholic, the Greek, and the Protestant teach- 
ers have alike stood helpless, mute, and blind. 

We shall here both prove and explain these 
doctrines, by the positive methods of science, and 
thus rend and remove this Veil of the Covering, 
once spread over all the nations. 

Seventh Seal, — The sixth and Seventh seals will 
be explained first, because these two are the key 
to the rest. 

When the Seventh seal was opened it was pro- 
claimed that the kingdoms of this world had be- 
come the kingdom of the Messiah. The New Je- 
rusalem was its capital. The Old and the New 
Testament focalize all their prophecies and prom- 
ises in one burning picture, the resplendent im- 
age of the New Jerusalem. 

The lower figure in our engraving shows the 
plan of the New Jerusalem, as described by the 
prophet Ezekiel, and as copied by John in the 
Apocalypse. 

The great city was laid out four square, with 
twelve departments, twelve gates, and twelve foun- 
dations, three on each side. Each of its twelve 
departments was made up of members from a 
special one of the tribes, and its gates were named 
accordingly. Every part of the plan is full of im- 
portant meaning. 

The recent great discoveries of science, in regard 



SEVENTH SEAL. 151 

to these meanings, may be summed up in three 
propositions : — 

First : The Plan of the New Jerusalem, is 
modeled after the plan of the Divine Mind. The 
arrangement, the number, and the character of all 
its parts, represent the attributes of Jehovah, and 
the relation of these attributes to each other. 

Second : iVs man is in the image of the Deity, 
the plan of the New Jerusalem represents all the 
faculties of man, and the arrangement of these fac- 
ulties in the human brain. 

Third : The character of the twelve tribes of 
Israel, and the places occupied by each tribe in 
the plan of the City, corresponds precisely with 
that of the twelve groups of faculties, and the loca- 
tion of these groups in the brain. As man is the 
archetype of society, therefore the ancient nation 
of Israel, with its twelve tribes, was a type of that 
final and perfect organization of human society, 
described in the eighth chapter. 

A simple comparison will bring into bold relief 
the proof of these propositions. 

The people of the twelve tribes differed widely 
from each other in character. Those of each tribe 
had a special one of the groups of faculties as 
dominant traits in their character. These differ- 
ences are strongly pictured in the blessings pro- 
nounced by Jacob on his twelve sons, and they 
are confirmed by the whole subsequent history of 
the separate tribes, as given in the Bible and by 
both Jewish and Christian historians. These char- 
acteristic traits are presented here in a table for 
convenient reference. The names of the tribes 
are marked in their appropriate groups in the 
Archetype of Society. 



152 SEPHERVA. 

The engraved head at the beginning of this 
chapter must be laid down so that it will point 
north, because this polarizes it with the earth. 
The face turns to the west because this is the 
course which the development of civilization has 
taken. 

The plan of the New Jerusalem is drawn on the 
head, so that the comparison may be direct and 
clear. 

The groups of Art, Home, and Commerce form 
the base line, on the south side. Simeon is placed 
in the group of Art, and the Simeonites became 
the scribes and musicians of Israel. They repre- 
sented literature and music> the only branches of 
art which were developed among the Israelites. 
Zebulon was located in the place where the Home 
group is, and he is the only one to whom Jacob 
assigns a definite home in the promised Land. 
The name Zebulon means Dwelling, and like all 
Hebrew names, it indicated the character of the 
bearer. Simeon means hearing or perception, the 
group that ruled in his tribe. Issachar is placed 
in the city in a position exactly corresponding 
with the group of Commerce in the brain. He is 
said to be a strong ass, crouching down between 
two burdens. This animal was the beast of com- 
merce in Palestine. The name Issachar means 
hire, or one who is hired. 

On the east side of the city are the tribes of 
Joseph, Dan, and Benjamin. Joseph is exactly 
where the group of Rulership is located, and he 
was made a ruler over all his brethren. The half 
tribe of his son Ephriam, stood at the head of the 
house of Israel when the ten tribes separated from 
Judah. They pushed with the horns of the uni- 



TRIBES IN THE CITY. 153 

corn. Dan is in the group of Labor, in which Jus- 
tice is the leading masculine faculty. Dan means 
a judge, and it is said that Dan shall judge his 
people. Labor shall judge the world ; it is a ser- 
pent by the path, it secretly strikes at the rulers, 
and they will fall backward out of power. Then 
shall follow the salvation of Yehovah, says the 
patriarch. Benjamin is placed where the group of 
Wealth is, in which are the defensive and acquir- 
ing faculties, and of Benjamin it is said that he 
shall raven as a wolf ; in the morning he shall de- 
vour the prey and at night he shall divide the 
spoil. They were the most warlike of all the 
tribes. 

The west side of the city contains Gad, Asher, 
and Naphtali. Gad is in the group of Letters or 
philosophy, of central truths, and he is said to be 
seated in a portion with the lawgivers. His group 
is the middle one of Intellect, the faculties which 
deal with laws. Asher is in the group of Science, 
and the Asherites, mixing with the Phenicians, be- 
came the most scientific of all the tribes. From 
them came the builders of Solomon's Temple. 
Asher shall have shoes of iron and brass, he shall 
dip his foot in oil, and as his days are, so shall his 
strength be. This prophecy has a most striking 
fulfilment in the modern triumphs of science. Its 
iron railways and brass-fitted machines of locomo- 
tion, are the shoes used in its swift lines of travel, 
and these must be constantly dipped in oil. 
Through these he brings royal dainties from for- 
eign lands and makes them common in every 
household. Naphtali is in the group of Culture, 
and his goodly words and bland manners come 
from the faculties of this group. He is swift of 



154 SEPHERVA. 

foot, a hind let loose, and the group of Culture 
occupies the exact line of movement in walking 
and running, as explained by the law of polation. 
The tribes of Judah, Levi, and Reuben are on 
the north side. Levi occupies the Religious group 
and the Levites had the priesthood, the religious 
care of Israel. His Urim and Thummim, his Lights 
and Perfections, were with the holy one. The 
twelve stones of the Breastplate represented, in 
their number, character, and arrangement, all the 
attributes of the human and the divine mind-, the 
sum of all light and beauty. When these attri- 
butes are all balanced and complete, like their 
symbol in the breastplate, then the spirituals light 
and perfection of the mind is perfect. In order to 
leave a place for the temple in the center of the 
city, the two groups of Marriage and Familism had 
to be turned upward, on each side of Religion, 
with which they are still in line. Reuben's place 
is then in the group of Familism. Being the first 
born, he represented the family by the law of in- 
heritance. Let not his men be few. The name 
Reuben means, see a son. Judah. is in the group 
of Marriage, and the Lion of the tribe of Judah is 
to claim the redeemed Israel as his Bride. The 
number of Judah's name is 5x6, and it therefore 
means Law and Material perfection united in mar- 
riage. Again and again »the prophets call the 
restoration of the nation, the union of the house of 
Judah with the house of Israel, a marriage. Thy 
land shall be married. In the New Life of the 
Kingdom, as shown in this Book, Marriage, or the 
pairing of the two sexes in all offices and employ- 
ments, is made the high material pivot of the en- 
tire social structure. 



THE MEASURE OF A MAN. 



155 




156 SEHHERVA. 

Here, then, we have the most marvelous fact 
that two objects, the Nation of Israel and the 
Human Brain, each made up of twelve widely dif- 
fering parts, yet correspond to eaeh other exactly 
in the whole character, the arrangement, and the 
number of these parts. This could not be the 
result of either accident or of coincidence. For 
let it be announced that in a certain place, un- 
named, there are twelve things, having some cer- 
tain arrangement, undescribed, and let the whole 
world set itself to guessing what the twelve things 
are, and how they were placed. The well known 
doctrine of mathematical chances proves that they 
might guess for a hundred centuries but could 
never solve the problem. We have then, the abso- 
lute proof of mathematics, that the parts and plan 
of the New Jerusalem, and the mental faculties of 
man as located in his brain and body, have the 
most fixed relations and adaptations to each other. 
They were both formed from one eternal model. 

But the proot does not end here. If we turn to 
the Measure of Man, we shall see that a scale of 
twelve angles, arranged precisely in the order of 
the twelve squares of the New Jerusalem, is the 
only scale that will measure the human head. A 
scale of twelve measures the entire human form, 
and the angel said that the measur.e of the City is 
the measure of a man. 

A perfect structure of society includes twelve 
groups of persons, each having one of the groups 
of mental organs dominant in its character. But 
the ancient nation of Israel presented just the same 
features. The twelve tribes were twelve different 
kinds of people, each marked by a dominant group 
of organs, and all united under one government. 



TRIBES IN THE CITY. 157 

Israel was therefore a true type of the final organ- 
ization of human society. For this reason they 
were the Chosen People. But they had not dis- 
covered the laws of social harmony, and they never 
carried these laws into practical life. And because 
they were such a type, their record stands as the 
central fact in the world's history. 

There is only one possible explanation of the 
facts in this case. Yehovah knew r how the twelve 
groups of faculties are located in the human brain, 
for man is in his image. He selected Jacob, con- 
trolled the forming character of his twelve sons, 
so that each one had a different set of faculties 
dominant, and would transmit these characteristics 
to his descendants. 

Yehovah also directed that the camp of the 
Israelites in the wilderness ; the twelve stones in 
the High Priest's breastplate ; and the twelve 
oxen under the brazen sea in Solomon's temple, 
should be arranged like the groups in the brain, 
and like the parts of the city. Teaching the same 
thing through many symbols during their national 
history, he at length gave to Ezekiel and to John 
the visions of the New Jerusalem, as a sublime 
type ef the everlasting kingdom to be established, 
and as the actual plan and model to be copied in 
building all the cities of the new and redeemed 
earth. The city was both a symbol and a reality* 

Jehovah knew that of the twelve groups of the 
brain, five point downward, and seven point up- 
ward. They are not divided equally. That he 
knew this, is proved by this fact: In ancient Pal- 
estine, the twelve tribes were scattered about in 
irregular patches. But in the vision of Ezekiel, 
he saw them arranged in regular bands across 



158 SEPHERVA. 

Palestine, as shown in the map at the beginning 
of this chapter. A square and band called the 
Oblation, was set apart for the city, the priests, 
and the prince. Then above this were placed 
seven tribes and below it were placed five, which 
represented the five lower groups of the brain in 
the plan of the city ; that is, the tribes of Benja- 
min, Simeon, Issachar, Zebulon and Gad. 

The scientists who discovered and classified the 
organs of the brain had not the remotest idea that 
they were mapping out something which was in 
any way represented -in the Bible. This is posi- 
tively proved by the way in which their discover- 
ies were made and published. Dr. Joseph Fran- 
cis Gall began his discoveries by observing that 
his fellow-students, who were distinguished by 
verbal memory, had full and wide-set eyes. He 
proceeded step by step to note and compare the 
leading traits of character in his associates, or 
others, with their brain development, and thus lo- 
cated organs here and there over the human head. 
GalPs Works were published at Paris, in six vol- 
umes, and he died in 1828. Twelve years later, 
in 1841, Dr. Jo'seph Rhodes Buchanan corrected 
the errors in Gall's locations, and in 1854 pub- 
lished the full results in his " System of Anthropol- 
ogy." In none of these works or maps is there 
any trace or resemblance to any Bible symbols. 
Seventeen years later, the Author of this Book 
discovered that the organs were in twelve groups, 
a thing which Gall and Buchanan did not imagine. 
They had discovered the one mental law of Loca- 
tion, and part of another, that of Impressions. The 
Author discovered the remaining ten great laws, 
and published these from 1859 to 1866, Common 



TRIBES IN THE CITY. 159 

Era. But the Author's maps had been published 
nineteen years before he saw that the twelve 
groups had the same character and arrangement as 
the parts of the New Jerusalem. 

All these facts prove that there was no inten- 
tion on the part of these scientists to plan out 
something which should fit and explain the Bible. 
Any mistake in locating the groups would have 
spoiled the whole arrangement and resemblance. 
And if the Author had not discovered the true 
structure of a perfect Society, based upon the 
wants and faculties of man, then there would have 
been no practical value in the resemblance. The 
traits of character which marked each tribe of Is- 
rael were well known to Bible students. But none 
of thes3 students suspected that if we put all these 
traits together they will exactly cover the twelve 
groups of faculties which make up the human 
mind. 

The New Jerusalem was planned after the no- 
blest model that the human mind can conceive. 
For man is the image of the Divine Being, and 
every one of his faculties and the proportion and 
relations of these, are faithful copies of the divine 
original. 

The Messianic Kingdom is both material and 
spiritual. Everyone of its departments has its di- 
rect source and counterpart in some department 
of man's spiritual nature. Thus the department 
of Science, has its source in the Reasoning facul- 
ties ; that of Religion has its counterpart in the re- 
ligious organs, and so of every part of the social 
structure, its foundation is in the spiritual nature 
of man. This was never before true of any system 
of government or national life. 



160 SEPHERVA. 

This is the first form of civil society which has 
ever recognized reform and growth as normal and 
proper. Ample provision is made for these 
through its groupate of Culture. 

It will never need to be changed for another 
form of society. For its constitution is in com- 
plete harmony with that of man, and it will per- 
mit of his unlimited advancement throughout com- 
ing ages. 

Each tribe in the City is ruled by a male and fe- 
male chief, and over these are the Prince and 
Princess, twenty-six rulers in all. Twenty-six is 
the number of the sacred name, Jehovah, and 
Ezekiel declares this name is embodied in the 
very plan of the City, and the Apocalypse declares 
the same thing. 

Gathering the Tribes. — The work of organizing 
and locating the Bands of Israel, is the true work 
of gathering and sealing the twelve tribes of Is- 
rael. All nations, whether lineal descendants of 
Jacob or not, are to be thus sealed and gathered. 
They cannot have the name of Jehovah in their 
foreheads or in their hearts, unless they are in 
tribes, for the meaning of the tribes is in the num- 
ber of his name, which represents the twenty-six 
rulers, two for each tribe and two centers. 

Each band in society is like the ancient nation 
of Israel in miniature, and each state and nation 
presents the same features on a larger scale. The 
group of Religion is formed of members with dom- 
inant religious faculties ; they are like the ancient 
Levites. Those with leading ambitious faculties 
are Josephites and go into the group of Rulership. 
And so of all the groups in society. By knowing 
what traits of character predominate in a person, 



GATHERING THE TRIBES. 161 

we can tell at once to what groupate or tribe that 
person belongs. 

When this work of grouping is established 
throughout the world, then all the lost tribes of Is- 
rael will be gathered and each person will be 
Placed in his own tribe. We do not need to trace 
out his lineage, a thing which would be impossi- 
ble now, for the genealogies are long since lost. 
We are guided by definite scientific knowledge, 
and require no miracle to direct us in the work of 
selection. 

The tribe of Judah, mixed with that of Benja- 
min and part of Levi, are with us to-day as a dis- 
tinct and easily recognized people, the modern 
Jews. The other ten tribes never returned after 
the Captivity, 720 B. C. They lost their distinc- 
• tive name, but their descendants must still exist as 
a numerous people among the nations of the earth. 
There is a fairly proved chain of historical evidence 
which shows that the modern Anglo-Saxons are 
these ten tribes. But it is not necessary to prove 
this in order to fulfil the prophecies. We must 
not only be able to recognize the ten tribes as a 
whole but also exactly what tribe each person be 
longs to, in order to restore them to their true 
places. The work of identification would be use- 
less without this definite knowledge. 

The prophets declare that the Messianic King- 
dom shall extend over the whole earth, and include 
all nations, with Palestine as their center. The 
great mass of the Jews will return to the land of 
their fathers. But many will remain in the coun- 
tries where they are now, but the societies in 
which they live will be bands of Israel, with all 
the twelve tribes represented. The prophets say 



162 SEPHERVA. 

that many other people will be among the Israel- 
ites when they return, and that these shall have 
their inheritance with whatever tribe they may 
cast their lot. 

Obeying the supreme law of Yehovah, the stick 
of Joseph is here joined with that of Judah, the 
long rent houses of Judah and Israelare united 
forever, and in them all the nations shall be blessed. 

On the site of the ancient capital of Palestine a 
new City shall lift its magnificent domes toward 
heaven. The geographical center of the earth 
shall become the center of unity and power for 
all nations. And the ransomed of Yehovah shall 
return, and come to Zion with songs and everlast- 
ing joy upon their heads. The law of Yehovah 
go forth from Zion and the word of Yehovah from 
Jerusalem. For in the very plan of the New Jeru- 
salem are embodied and illustrated the great laws 
of personal and national righteousness. The ar- 
rangement of its parts shows the balances and re- 
sponses of the different parts and interests of soci- 
ety. Measuring in either direction across the city 
we will find parts which balance and respond to 
each other according to the laws of social polation. 
The Archetype of Society will illustrate these vital 
responses. 

The front ana oack groups, on tne same level, 
respond to each other, and their action pivots on 
the one between them. For example, the group 
of Art produces, and that of Commerce distributes, 
while both center upon the Home, or where their 
materials must be stored. Without material Wealth 
the group of Letters would not lead men to accu- 
mulate the records of knowledge, and without the 
family group between them, men would not per- 



GATHERING THE TRIBES. 1G3 

petuate these records in families and communities. 
The group of Science discovers and invents, and 
then that of Labor applies these inventions in 
practical life. Both these have a high center in 
the vitally creative forces of marriage. The group 
of Culture leads us to improve and perfect our 
character, and then the group of Rulership impels 
us to take that rank in society which our culture 
merits. Both groups center upon Religion, for 
this includes in a comprehensive way, our relations 
to humanity and to the divine life. 

' In the New Life, the members of society make 
temporary exchanges of employment or of position 
with those who are their thirds, fifths, or octaves. 
For example, those in the department of Food-cul- 
ture may exchange with those who are in the de- 
partment of Luxuries ; those in the groupate of 
Wealth may exchange with those in the groupate 
of Rulership. The different branches of labor are 
therefore related to each other by fixed and eternal 
laws of harmony. 

Through these exchanges, the members secure 
a wide but systematic variety in their work and 
pleasures. And by thus calling all their faculties 
into activity, they prevent that partial development 
of personal character which would result from in- 
cessantly using a few faculties in one vocation. 
Such exchanges and harmonies were not possible 
in any of the societies of civilism. 

The labors of society should succeed each other 
according to the law of mental responses. For ex- 
ample, the mind is rested and harmonized by pass- 
ing from the work or amusements of the groupate 
of Art to those of Science ; from that of the Fam- 
ily to that of Religion ; from that of Wealth to that 



164 SEPHERVA. 

of Rulership. These groupates are thirds. The 
other responses up and down are Culture and Letters 
Marriage and Commerce. 

The labor aud amusements of each day are to be 
arranged, as far as possible, in harmony with this 
law of alternation. These laws will exalt human la- 
bor to a noble kind of music, a rhythmic response 
of life to life. 

In the new life, the division of the day should 
be based upon that of the mental classes, Intellect, 
Affection, and Expression. Each of these occupies 
about one third of the brain, and a corresponding 
division of the day would give four hours for intel- 
lectual culture and action ; four hours for social 
relations ; and four hours for physical labor and 
exercise. The social faculties include the sensitive 
group, and hence eating and the duties of the toilet 
come within the hours given to these faculties. 

The whole structure of society is thus an exquis- 
ite piece of mechanism. From its three great de- 
partments down to its groupates, ail of its parts 
are vitally responsive and interdependent, An 
imperative law of nature unites all the collective 
interests of society. 

Such is the framework and form of society 
through which alone the new and perfect life of 
the redeemed earth can be expressed. And by 
the rigid, mathematic tests of science we have 
proved that this is identically what is represented 
by the great Bible promises of a Messianic King- 
dom, and typified by the ancient nation of Israel. 

It was to the founder of such a kingdom that 
every prophecy of a coming Messiah referred, in 
language not to be mistaken. That kingdom is 
both material and spiritual. Its duration is eter- 



THE THRONE. 165 

nal, for it is based upon eternal laws. Jts twelve 
foundations are these ; Art, Letters,, Science, Cul- 
ture, the Home, the Family, Marriage, Religion, 
Rulership, Labor, Wealth, and Commerce. The 
laws governing these include the whole of a per- 
fect life, for both persons and nations. And these 
laws are written in the constitution of man, in his 
inward nature, where Jeremiah says that the New 
Covenant should be found written. It should not 
be merely upon tables of stone, like the Mosaic 
law. All other systems of government have been, 
the contrivances of man, but this is cut out of the 
mountain without men's hands. Although God 
had told man so emphatically where the New Cov- 
enant would be found, yet no one seemed to believe 
what he said and no one searched in the constitu- 
tion of man to find it, until twenty years ago, when 
the successful explorations described in this book 
were commenced. 

The Hebrew prophets speak of the government 
in the Messianic age as a Kingdom. But it is not 
a kingdom in the old sense of the term. It is not 
maintained by arbitrary decrees. It is a perfect 
Republic, for all of its rulers must be elected by a 
free choice of its members, and it recognizes no 
organic laws except those written in the very na- 
ture of man, and fully demonstrated by the fixed 
methods of science. With this understanding, we 
may still speak of it as a Kingdom but the proper 
title of its two chief rulers is in English, the Prince 
and Princess. 

The Throne. — Both Ezekiel and John saw the 
vision of a great Throne. In our engraving of 
this throne of Israel, the central sun shows the two 
central rulers. The emerald bow represents Love 



166 SEPHERVA. 

and Wisdom, the uniting forces of society. Around 
this are the twenty-four rulers, two for each group 
or tribe. The Author painted these diagrams to 
represent the brain and the rulers of society, two 
years before he saw that they corresponded, even 
to the very colors, to the description of the throne 
in the Bible. 

The major and minor axes divide the brain into 
four great lines of movement, and these are repre- 
sented by the four living creatures around the 
throne, as shown in the engravings. The front 
lines includes the peculiar characteristics of man, 
These faculties measure, and the word Man means 
one who measures. The upward line of aspiration 
was typified by the eagle. The Ambitious and De- 
fensive faculties unite on the backward line, and' 
these give the traits which were supposed to be 
dominant in the character of the lion. The Sen- 
sitive, perceptive and impulsive groups center on 
the downward line, and their traits belong to the 
character of the ox. 

Each creature had six wings, and each of these 
four regions contains six leading faculties, and 
these appear to spread out like wings, if we look 
at the drawings which show the plan of the brain. 
They were full of eyes, and the microscope shows 
these in the multitude of nerve cells, each an eye 
of the soul, in form and in use. 

Second Seal. — When this was opened, one came 
forth on a red horse. The color of this determines 
that its place was in the group of Labor, just as 
the white horse and word Logos of the first seal 
placed that in the group of Science. 

The second seal represents Labor, or the tribe 
of Dan, coming to execute judgment. Dan is a 



NATURE OF SACRIFICES. 167 

serpent by the path, and in Europe and America 
Labor was forced to organize in secret. It bites 
the horses heels, and the rulers fall backward, fall 
out of power and place. And then shall come sal- 
vation, said the Patriarch of Israel. For then or- 
ganized Industry shall supplant civilized com- 
petition, Labor shall then no more be cursed. 
No longer a serpent, it walks erect in wisdom. 

In vain may the rulers of earth seek to avert the 
blow, and to perpetuate their power. A greater 
power than theirs has opened the seal. Justice 
has long slumbered, but the hand that wields the 
sword is swift, mighty, and ubiquitous. 

Third Seal. — This was represented by a rider on 
a black horse, with a pair of balances in his hand. 
It belonged to the group of Commerce and symbol- 
izes the first form of the Atonement. This will 
lead us to consider and correct a great mistake 
which has been made in regard to nature of sacri- 
fices, and their use among the ancients. 

Nature of Sacrifices. — The Sacrifice was a feast 
offered by man to Yehovah. It was a feast express- 
ing reconciliation, or goodwill, or gratitude. The 
entireMosaic laws on this subject, the history of an- 
cient Israel, as well as that of all nations, prove 
conclusively that this was the character and the im- 
port of all the sacrifices. This will appear very 
clear if we briefly consider the actual facts of 
the case. 

First then, we must note that every object offer- 
red in sacrifice consisted of some kind of food. It 
must be in a condition to be eaten before it could 
be accepted as a sacrifice. If of flesh, it must be 
cooked ; if of fruit, it must be ripe. 

Among all eastern nations, the act of eating 



168 SEPHERVA. 

with a person who has been offended, is regarded 
as an indication and a symbol of reconciliation. 
If man had offended the Deity, then he would offer 
him gifts of the best fruits and flesh just as he would 
to an earthly prince or a friend. If the man's 
offence had been great, he would not partake of 
the feast himself, but would stand meekly by and 
witness the "sweet smelling savor" ascend to 
Yehovah. 

Hebraists inform us that the word olah, by which 
the burnt offering was commonly called, signifies 
that which ascends ; the flesh is spoken of not as 
destroyed by burning, but rather as sent up in the 
fire like incense to Yehovah. The phrase "sweet 
smelling savor'* is used so often, even in regard to 
the greatest of the sin-offerings, that there can be 
no possibility of mistaking that it was as food, as 
something to gratify the appetite, and to symbolize 
that life which we derive from food, it was for this 
that Yehovah accepted the sacrifice. It was a 
most appropriate and a most striking symbol that 
man's life, seperated by sin from that of God, was, 
through returning obedience, again united to its di- 
vine fountain. A token that man and God were 
a^ain partaking of a common life. In most of the 
sacrifices, the priest, acting as the representative 
of the people, partook of the sacrifice, ate a part of 
it. And in the greatest of all the sacrifices, that of 
the Paschal Lamb or Passover, (see Exodus 12 : 27) 
the people ate the whole of it ; not a morsel must 
be left. 

We must next observe that the element of Pain, 
the shedding of blood and killing the animal, was 
never in any case, a part of the sacrifice, nor is it 
mentioned as such. There were directions about 



NATURE OF SACRIFICES. 169 

the way the animal should be killed, just as the 
Jews were then, and are at the present time, care- 
ful about how animals are to be killed for common 
food. And because the blood contains all the ele- 
ments of life, all the materials out of which the liv- 
ing structures of the body are formed, therefore the 
blood was very properly used as a symbol. While 
it was yet warm and living, it was sprinkled upon 
.the altar or upon the people, as a token of the in- 
terchange of life between man and Yehovah. If 
the blood became cold or coagulated, and thus 
showed any indication of death, then it could not 
be used. So careful was the Law to exclude the 
idea of death, of pain, or of punishment, from the 
sacrifice. These formed no part of its meaning. 

The sacrifice represented a present fact, then 
and there accomplished. The reconciliation must 
take place before the sin offering could be made. 
It was not a prophecy of something in the future, 
it symbolized a fact already past. It was not a 
prophecy except in this sense ; that in the King- 
dom, man will yield a constant obedience and will 
enjoy an equally constant and conscious union 
with the divine life. 

There have been nations so degraded as to eat 
human flesh as food. So, too there have been those 
who offered human sacrifices. But among the Is- 
raelites, this was forbidden under the most awful 
penalties and curses of Yehovah. And surely if 
this were so revolting in the symbol it could not 
be less shocking in the antitype. Neither Jesus 
nor any other man, could be offered as a sacrifice 
under the law. Surely the the law cannot be sat- 
isfied by violating both its letter and its spirit in 
the most flagrant manner. 



170 SEPHERVA. 

If the law had allowed a human sacrifice, the 
body of Jesus must have been completely bled and 
then cooked, before it could be accepted. Well 
may our minds recoil from such a horrible picture. 
It is as far from the divine law as it was from the 
actual facts recorded in the gospel narrative. Cru- 
cifixion is a bloodless death. The nails were driven 
through the hands and feet at a place almost devoid 
of arteries and veins. Therefore the blood of Jesus 
was not shed on the cross. The two ounces, mix- 
ed with water, which came from his heart case, was 
dead blood and therefore could not be offered un- 
der the law. Christians have taught that the Pas- 
chal lamb was the chief type of Jesus, among the 
sacrifices. If this were true, then the people should 
have cooked and eaten his body. 

The Apocalypse speaks of those " whose robes 
were made white in the blood of the Lamb". We 
must remember that this lamb, slain from the 
foundation of the world, can not be the individual 
man Jesus. For he was slain but once. But it does 
mean the lamb in man, or the spiritual side of 
his nature, which has always been persecuted, 
trampled down, and slain, by his lower nature, 
from the time of Abel down. Just as in Isaiah the 
lamb and the wolf were to dwell in harmony ; but 
this does not mean the lamb in the one man Jesus, 
it means the lamb and the wolf in every individual 
member of the Messianic kingdom. In this sense, 
the passage is broad as the redeemed race of man. 
And it is then more than a mere figure of speech, 
it has more than a spiritualized meaning. For the 
lower faculties when they rule are nourished by 
blood which is actually feverish and turbulent. 
When the higher faculties, the spiritual side, rule 



LENGTH OF LIFE. 171 

in the character, the blood that circulates in them 
is clear and pure, just as the radiated light from 
these faculties is white in color. The true doctrine 
thus comes directly home to the personal life and 
conduct of every man. It is in each of us that the 
blood of the lamb must purify the temple of life. 
The Messiah was a pre-eminent type of the Lamb r 
and the great leader of men in the work of over- 
coming the lower powers. 

The Christian theory of the Atonement wa& 
based upon a total misconception of the nature of 
the divine laws and sacrifices. It contradicted 
alike the certain truths of history and of science. 

The real truth of the Atonement is twelve hun- 
dred million times greater than was their miscon- 
ception. For the law of the atonement is univer- 
sal, uniting all men in the pulsating tides of a, 
common spiritual life. It has been proved in the 
fourth chapter of this book that the currents of 
spiritual life constantly flow outward from every 
person and reach and effect other persons. In the 
selfish antagonism of civilized society these cur- 
rents are the source of discord. But in the true 
life they are the source of the most intense and 
exalted pleasures. It is through these same cur- 
rents that our lives are united with those of spirit- 
ual beings in higher realms of existence. It is 
impossible for us to escape from this law. Each of 
us gives and receives from the spiritual life of our 
associates. We live by perpetual interchange. 

In this way the strong must help the weak, the 
virtuous must give moral life and power to the er- 
ring, and each man make atonement for his fel- 
lows. The good of one is through that of others. 
To give is to live. 



172 SEPHERVA. 

To confine the atonement to one man and to 
one event, as the Christians have done, is to make 
the doctrine only a monstrous falsehood, thorough- 
ly selfish in the motive it presents, and utterly op- 
posed to all the laws of justice, of vital sympathy, 
and of causation. 

Sacrifices Restored. — In our life in the messia- 
nic kingdom every meal will be eaten and regar- 
ded as a sacrifice. For we shall realize the fact 
that the life of our food, from which our own life 
is constantly supplied, has its central source in 
the life of Yehovah, and our union with his life 
will be conscious, full, and perpetual. 

At the vernal and at the autumnal equinoxes 
will be the two great sacrificial feasts of the year. 
The two secondary feasts will be at the summer 
and the winter solstice. The third class of minor 
feasts will be every twelfth day. Over all these 
feasts the Pastor will preside. His office is the 
higher octave of Appetite. 

In that life, Yehovah has promised that K He 
will dwell with men," he will not simply come as 
an occasional guest 4 to eat at a special table. 
Therefore there will not and need not be altars on 
which to offer the sacrifices. Every eating table 
be a consecrated altar in the true life. 

When we urge a person to do right instead of 
wrong, telling him that he can reform if hewill, our 
own nerve-force added to his may be sufficient to 
turn the scales of his mind in favor of the right. The 
earnest and true reformer should address the 
highest faculties, and enlist the sympathies of the 
public feeling, if he would open the most direct 
channel of influemce. 

Obedience and Law. — Obedience brings Life, 



OBEDIENCE AND LAW. 173 

in every sphere of existence. For the human con- 
stitution, the nature of our faculties and their 
laws of action, remain the same whether we exist 
in a physical or a spiritual world. We may fail 
to fulfill, but we cannot break or destroy a law. 
Thus it is a law of circulation that the finger must 
receive blood through its arteries and return this 
toward the heart through its veins, in order to 
maintain its life. Now if we cut offthe finger, the 
law can no longer be obeyed, but it remains in ex. 
istence all the same, and therefore the finger loses 
lts^life. If the law were really destroyed, if it 
ceased to be true, then very possibly the lfie of 
the finger might continue after the violation. 

The violator in no case suffers individually the 
entire penalty. For by the laws of the nerve force 
a part of the evil results are invariably communi- 
cated to others. In a true constitution of society 
the incentives to wrong doing will be reduced to 
a minimum. Each person will see clearly that to 
do right will most certainly and directly lead to 
his pleasure. Society has often been so organized 
that it seemed to some of its members that wrong 
doing was the easiest and most direct way to secure 
private happiness. 

The object of the physician is to cure the sick 
man of his disease, and not to destroy his life. 
And so inMessianism, the object of penal measures 
is social health. The motive of punishment is not 
vengeance, but restoration. The transgressor is 
still bound by social ties to the rest of society. 

The same living organs, the same vital powers, 
are in action in states of disease as in states of 
health. In disease, these organs or powers have 
been interfered with, by bad conditions. The pro- 



1?4 SEPHBRVA. 

oess of cure consists in restoring good conditions, 
and in adding such new ones as the altered states 
of the organs demand. 

Length of life. — The amount of life is measured 
by the variety of powers, and the ability to resist 
those causes which tend to destroy the body. This 
quantity increases from infancy to maturity. Cau- 
ses which would destroy the life of a child, seem 
scarcely to affect the health of an adult. There is 
no reason, that we have learned, why our physical 
existence might not be continued indefinitely, if 
all of the conditions of life were fully maintained. 

The most eminent medical men in Europe and 
America are agreed that if the laws of health were 
obeyed there would be no disease, and in that case 
life might be as easily prolonged to a thousand 
years as to a hundred. The prophet, or rather Ye- 
hovah, promises that in the new heavens and new 
earth people shall live as long as a tree, that death 
itself shall be swallowed up in eternal life. A tree 
lives one or two, or even five thousand years. 
There certainly is nothing in science to oppose the 
idea of such a life for man. 

Worth of Life. — But suppose that we were not 
assured of immortality, yet we can be absolutely 
certain that human life could be ushered in by 
a painless birth, that through long centuries it can 
be one scene of unalloyed happiness, that when 
old age should finally come, it would be a gradual 
fading out of life. We know that for generation 
after generation, human beings must live on this 
earth. And the possibility of removing the great 
evils of the race, is sufficient to move us to the 
mightiest efforts to transform the old conditions 
of human life, and banish the dark hosts of disease, 



FOURTH SEAL. 175 

of social wretchedness and of national discord, from 
the fair face of the earth. Life may be made em- 
inently worth living. 

With the higher development of the nervous 
system, the causes which influence the physical 
health of man become more and more of a spiritual 
al nature, more and more dependent upon his in- 
telligent obedience to higher laws of spiritual life. 

Human life is not simply individual, each one 
independent of the rest. Our lives are so bound 
up in the lives of others, that as separate individu- 
als we cannot yield a full obedience to the laws of 
life. There must be a collective obedience of so- 
ciety, before the life of any one of its members can 
be complete, or secure. 

Fourth Seal. — The symbol of this was a pale 
horse, and it represents the reign of dearth through 
Appetite and the senses. This began in the Gar- 
den of Eden with the Tree of Life. It must end 
by opening the way of the Tree of Life, as we shall 
see in the following exposition. 

The Cell.- — The molecules of bioplasm arrange 
themselves in the form of Cells. The cell is usu- 
ally microscopic in size, it may have an external 
cell-wall, and an internal circulation of its parts a- 
round the nucleus, N. The cell is the organic 
unit of structure. For all vegetable and animal 
tissues are formed by the evolution and action of 
these minute cells. 

In the mineral or lifeless world, we find the unit 
of structure in the Crystal. The crystal is bounded 
by straight lines, and its poles, or lines of force, 
ipoint outside of itself, as seen at AB, CD, and EF, 
n t he initial engraving. The cell, on the other 
hand, also posseses circular polarity. 



176 SEPHERVA. 

The cells are the units with which all living 
structures are built. But a pile of cells without 
any order would no more form a living organ than 
a pile of stones without order would form a stone 
house. There must be a definite plan for the ar- 
rangement of these units of life, and in the Leaf 
or Tree we find this plan perfectly exemplified. 

Tree of Life. — The plan of the Leaf, as shown in 
our initial, essentially consists of a central tube or 
vein, with branches or subdivisions which termin- 
ate in minute cells, as seen at C. C. C. The reason 
why this plan is assumed, is found in a fundamen- 
tal law of liquids. Both animal and vegetal tissues 
and organs, from the fragile nerve-substance to the 
dense, hard bone and wood, are formed from the 
plasmic blood and sap. About three fourths of 
both blood and sap consists of water. Wherever 
a circulation of water is established, it assumes the 
form of a tree. This is seen, for example, in all the 
rivers of the earth. If we gently pour water which 
has been thickened with paint, or otherwise, into a 
shallow dish of clear water, or, pour the thin into 
the thick liquid, then we shall see it spread out in 
the exact form of a leaf or tree. 

In the cells of the leaf the vital changes take 
place. They convert the soluble materials, which 
have arisen through the stem of the plant, into gum, 
starch, and the substance of woody fibre. The tubes 
of the leaf are channels for the passage of liquids 
or of waves of force. 

The leaf epitomizes the tree. Both have evi- 
dently the same plan. The trunk of the tree is a 
mass of tubes, like the midveins of the leaf. And 
the limbs of trees imitate all the forms of branch- 
ing which we find in the veins of leaves. 



TREE OF LIFE. 177 

If we dissect out the arteries, the veins, the lungs, 
the glands, the nerves, or any other organ of the 
animal body, we shall perceive that each one is 
formed on the plan of the leaf, and its parts exer- 
cise the same relative functions. We see this plain- 
ly in the tubes and aircells of the lungs, and in 
the various organs shown in the engraved plan of 
the physical organism. 

The human brain is the highest and most perfect 
example of these tree-forms. The spinal cord is 
a vast bundle of nerve-tubes, and it passes up- 
ward, branching out through the striatum and 
thalamus toward the surface of the brain, where 
they terminate in the multitude of nerve cells, 
which compose the convolutions. This is shown in 
the engraved Plan of the Brain, and on the next 
page. This last is only idealized so far as to be 
taken out of the body and planted in the earth, 
and to have its cells enlarged so as to be visible 
to the naked eye. It is physiologically exact. The 
tree form is very evident in this drawing. We do 
not mean that the brain merely looks like a tree, 
or resembles one externally. But we do mean that 
it is an actual tree, and that by the most rigid sci- 
entific examination it is shown to fulfill the ideal 
type and plan of a tree more completely than any 
tree of the vegetable kingdom. 

The spinal cord is the trunk of this great tree, 
and its roots are the nerves of feeling and motion, 
branching out over the body. It is a tree planted 
in the midst of many others, in a garden of Eden. 

The brain of man is the great Tree of Life, 
spoken of by the ancient poets and seers of all na- 
tions. Its twelve groups of organs bear twelve 
kinds of fruit. And through the phases of child- 



178 SEPHERVA. 

hood, youth, and maturity, it brings forth these 
fruits in succcession. In more than a hundred 
passages of the Bible, the conduct and feelings of 
man are spoken of as fruit. And through the lan- 
guage or literature of all nations are scattered 
abundant figures of speech based upon an instinc- 
tive sense of the great truth concerning this tree. 
In all ages, man has instinctively felt that in the 
tree was a type of himself. He gave expression 
to this perception in the Etz Hakeyim of Genesis, 
the Bo-Tree of Bhuddha, the Soma-Tree of the 
Persians, the Tooba-Tree of the Koran, the Olive 
of Minerva, the Oak of the Druids, the Ygdrasil of 
Scandinavia, and the sacred trees of other nations. 

All that is sweet and noble and. true, in human 
life and history, has been the fruit of this tree. 
Through past ages its lower branches have borne 
evil fruit, but in the New Life, the system of in- 
tegral education will cultivate all of these in har- 
monic symmetry, and the institutions of society 
will embody them in all their fulness of immortal 
beauty. 

The system of Education evolved in the next 
chapter was a direct deduction from the law we 
are now considering. The physical side of this 
law teaches us that each kind of food we eat, each 
grain or fruit, has a specific influence upon some 
special faculties of the brain, in either promoting 
or retarding their growth and action. On these 
important relations is founded the system of food 
and diet in the messianic life, as described in the 
twelfth chapter. 

The leaves of the tree are for the healing of the 
nations. The lower branches of this tree point 
downward, and these ruled in the early ages of 



THE TREE OF LIFE. 



179 










ISO SBPHERVA. 

the world. They produce downward motions of 
the body, and hence it is said that Adam and Eve 
fell by eating their fruit. To them it was only a 
tree of the knowledge of good and evil. The fruit 
of the higher branches must be eaten with that of 
the lower ones, to produce perfect life. 

The Bible does not say that Adam fell. It does 
not say that he was good, and pure, and wise, 
before eating of the tree. He was made in the 
divine Image with all of its parts and proportions, 
but he was not unfolded, either intellectually or 
morally. The Doctors of Religion taught, in this 
respect, what was never a part of the Bible or of 
its teachings. 

On each side of the Tree of Life is the River of 
Life, the great artery and vein through which the 
currents of blood flow perpetually. The blood 
looks as clear as crystal when seen through the 
microscope, the eye of science. The blood is three 
fourths water, and through this are diffused the 
living materials which are to construct and main- 
tain the bodily organs. The arteries and veins 
have the same plan as a river. In the garden of 
Eden the river parted from four heads. This is 
exactly true, for the heart is the head of this river 
and it has four chambers, or cavities, the two 
auricles and the two ventricles. In branching over 
the body, this river divides into four parts at seven- 
teen different points. One branch of the river 
forms a network around the very trunk of the tree 
and spreads upward among its expanding limbs, 
as shown in the engraving. Thus, to the minutest 
details, the tree of life described in the Bible is 
proved to be a reality. We may look upon the great 
civilizations as springing directly from the different 



TREE OF LIFE. 181 

branches of this tree. The Messianic civiliza- 
tion will unite the lower and the higher branches 
in a perfect fruition. 

Fifth Seal. — This covered the doctrine of the 
Resurrection, another name for the doctrine of y^c^ 
incarnation, accepted by so many ancient natioi\s. 

Among the Jews, many belived that the spirits 
of the ancients might come back and permanently 
occupy the bodies of persons who appeared to 
have been born in the usual way. Thus Jesus af- 
firmed that John the Baptist was the old prophet 
Elijah, and some of the Jews thought that Jesus 
was an old prophet risen again. 

According to the prophecies, this re-incarnation 
was to become frequent and common during the 
Messianic Age. Science now proves to us that 
when the human race passes fully into its great 
phase of Maturity, the spiritual faculties of the 
upper brain will rule in all the departments of life. 
The whole character of man will be transformed. 
For the first time, his character will be brought 
into complete unison with the spiritual forces and 
life of the universe. He will then be able to yield 
a full obedience to their high laws, and thus coun- 
teract all forces which tend to destroy his organ- 
ism. He will then become himself a Master of 
Life, through perfect obedience. The duration of 
ins life will be coextensive with his desires. As 
the days of a tree shall be the days of my people. 

With that change in the body and mind of man 
will come that development called by Jesus the 
New or Spiritual Birth. Then the spiritual senses 
will be quickened and refined so much that all 
persons will see the nerve-spheres of their associ- 
ates, and thus the high and intimate communion 



182 SEPIIERVA. 

of souls will be established, and the body itself 
will be illumined and made beautiful by its in- 
dwelling" and radiated light. 

In the Resurrection, the men of ancient times 
will reappear with bodies and features of the face 
closely like those which they possessed when liv- 
ing on the earth before. Abraham, Jacob, and 
Joseph will recognize each other's faces as readily 
as two friends who meet day by day. Their like- 
nesses have not been transmitted to us, and they 
may not bear the same names as before, but other 
names more fully expressive of their characters. 
But they themselves will certainly know who they 
are. 

The resurrection is a re birth. And just as a 
tree planted in the ground has its life transmitted 
and comes up with a new body having the same 
character as the old, so are we to consider must be 
the manner of the resurrection. Resurrections will 
occur during the many years occupied in estab- 
lishing the kingdom, as well as afterward. 

Earthly and Heavenly. — The seven upward poin- 
ting groups form the heavenly side, and the five 
lower ones form the earthly side of man's nature. 
Each of these two sides has twelve great personal 
types in the Hebrew Scriptures. In this table the 
person who represents the earthly side is placed 
first in each pair. 

x\dam-Eve. Ishmael-Isaac. Caleb-Joshua. 
Cain -Abel. Esau -Jacob. Eli-Samuel. 
Japhet-Shem. Reuben-Joseph. David— Solomon. 
Abraham-Sarah. Moses-Aaron. Aleyah-Alesha. 

When the colors of the seven upper groups are 
mixed, they produce light or bright tints. Those 
of the five lower ones produce darkness. The up- 



FIFTH SEAL. 183 

per ones are called the seven Lamps, the seven 
Eyes of God, the seven Spirits. Through them 
comes the spiritual light of the mind. 

In prophetic writings as well as in common 
language, the power of the lower faculties and 
back brain are symbolized by the Beast, the Dra- 
gon, the wolf, the lion, the serpent and other lower 
animals, in which these lower faculties are ruling 
elements. The gentle qualities of the lamb, the 
horse, and the dove, led to the adoption of these 
as symbols of the higher parts of man's nature. 

'The lion and the ox, the wolf and the lamb, the 
serpent and the dove, represent the polar organs 
of the human brain. In the engraved head of the 
Reign of Peace, the names of these animals are 
placed in their appropriate localities, and around 
these are the organs with underscored lines. 

In the early ages of the world, and up to the 
time of writing this Book, the base and back 
brain, the lion and the wolf in man, have always 
devoured the lamb and its work. The Lamb in 
man, in all men, has been slain from the founda- 
tion of the world. But the prophets declare that 
in the age of the Messiah these shall be at peace, 
the wolf and the lamb, the lion and the ox, shall 
dwell in unity, and a little child shall lead them. 

The child belongs to the Family group, where 
the parental, filial, and patriotic faculties are lo- 
cated. We see on the head that its location is 
midway between the animals which are to be re- 
conciled. The prophetic language is in a high 
degree figurative, yet to an equally high degree it 
is also scientifically exact and literal. 

In the New Life of Israel, the organism of soci- 
ety is so planned that the lower faculties must al- 



184 SEPHERVA. 

ways be subordinate to the higher ones. The once 
conflicting interests of the society are adjusted 
and balanced by fixed and natural laws of har- 
mony. The fierce and selfish passions which led 
to war and oppression can no longer rule the na- 
tions. The whole character of these lower passions 
will be changed, softened, and directed to new 
objects, by the higher powers. 

The great Battle with the Beast is already be- 
gun. It is the conflict of both spiritual and ma- 
terial forces, of both institutions and nations. And 
woe to the statesman who puts on his followers 
the " mark of the Beast." And he does put this 
mark on them if he says that selfinterest, or in 
other words, the beastly faculties, must rule in 
politics or in social life. The Cotton and Rail- 
Road Kings, the Merchant Princes and Bankers 
of Christian Civilization, have the same brand of 
darkness on their right hands. 

The Seer of Patmos saw the word Mystery, in 
Greek, Mysterion, written on the forehead of the 
great image of Babylon. The forehead is the seat 
of the understanding, the intellect, the eye of the 
mind. Hence a mark on the forhead must mean 
a mark on the understanding, in our intellectual 
conceptions or knowledge. The lower faculties 
specially delight in mystery, in secret methods, in 
great swelling words of vague import, in things 
which perplex our reason, and foil philosophy. 
In deliberately affirming and teaching " that the 
Doctrines of Religion are Essential Mysteries" 
not to be penetrated by the reason of man, in 
teaching and beliving this, the Protestant, the 
Catholic, and Greek Churches have alike branded 
themselves on the forehead with the accursed 



LAW OF SYMBOLISM. 185 

mark of the Beast and of Babylon. There is no 
other possible interpretation to this mark of dark- 
ness. 

Law of Symbolism. — The process of Construc- 
tion or growth always involves a succession of 
steps, taken in a definite order. Thus in the con- 
struction of a house, there must first be a founda- 
tion, and then the framework, the walls, the roof, 
floors, plastering, and finally the finish of paint 
and paper. In the growth of a plant, there is the 
succession of the seed, the plumule and radicle, the 
stem, branches, leaves, flowers, and fruit. But 
conversely, the process of Destruction requires no 
regularity. We may destroy a house or a tree in 
a hundred irregular ways. We may burn it, or 
cut it down, or tear it in pieces, or let it perish by 
natural decay. 

This great law, governing constructive and de- 
tructive processes, must apply fully to prophetic 
symbolism. Those symbols which refer to the for- 
mation of new institutions should be fulfilled with 
exactness of form and order. But those which re- 
fer to the destruction of old institutions and modes 
of life need never be fulfilled with any precision. 
In the latter class of symbols there are many mon- 
strous objects, such as never had or will have a 
literal existence. The Great Red Dragon, the 
Beast with seven heads and ten horns, and such 
monstrous images, do not require an exact fulfill- 
ment. For they represent destructive things or 
events. In vain may commentators exert their 
wits to make these and similar figures fit the 
events of history with any sort of exactness. The 
law does not require it. These destructive sym- 
bols occupy four fifths of the Apocalypse. The 



186 SEPHERVA. 

remaining fifth describes the Throne in Heaven, 
the People sealed in twelve Tribes, the New Jeru- 
salem, and the Tree of Life. These have been 
explained in the present chapter. 

Nature of Deity. — It is necessary to notice and 
to correct some grave errors into which philoso- 
phers have fallen, concerning the Deity, Infinite 
Space, and a First Cause. 

We will use the figures of the engraving "Chart 
of Space," *o illustrate the argument. The scien- 
tists tell us that Form, or shape, is an essential 
property of matter. Every object must possess 
form. But every form, a circle or a triangle, for 
instance, must have outlines, limits, or boundary 
lines. Suppose that in the triangle, we take away 
the limiting lines AB, BC and AC. There will be 
no triangle or form left. In the circle, if we re- 
move the circumference or limit, the form disap- 
pears. As no object can be deprived of form, so 
no object can be deprived of limits. As no single 
object can be without limits, so the universe, or 
all objects collectively, must have limits. 

Take the squares, 1,2, 3, in the engraving. Now 
if we start from the outer border of square 1, and 
pass toward B, we shall see that the last limit or 
edge of 1 is the first limit of square 2. Passing 
across this square, we see that its last limit is the 
first limit of the third square. And so on forever. 
The last limit of one object is always the first 
limit of the next. What we always discover in 
passing from one object to another is the fact, the 
existence of Continuity. It is not the absence of 
Limits. The objects are in absolute contact. There 
is no difficulty whatever in conceiving of the con- 
tinuity of the universe. Wherever we might go 



LAW OF SYMBOLISM. 187 

in the universe, we should find on reaching the 
last line of any one thing that we had reached the 
beginning of the next thing. This idea is just as 
simple and clear, when applied to objects a million, 
or a trillion miles in extent, as it is when applied 
to squares only an inch across. 

We cannot describe the extension of the uni- 
verse by the negative word Infinite, meaning with- 
out limits, or bounds. For that would be to de- 
prive the whole of a property belonging to each 
of its separate parts. That would be to plunge 
ourselves into a sea of foolish absurdities. 

The mistake of the philosophers was in regard 
to the nature of Space itself. For they attempted 
to conceive of space as something which did or 
could exist separate from matter.. They tried to 
think of space as an immense Nothing, into which 
all things have been stuffed. Their abortive con- 
ception was as far as it is possible to get from the 
truth. 

Space is an inherent, inseperable property of 
matter and spirit. No person ever measured any 
space, or had any distinct cognition of it, except 
as a part of some object. We have shown, above, 
that forms can not exist without limits, and this is 
equally true of space. Suppose we take figure 6 > 
and ask ourselves how we know that there is a 
difference between the line AB and the line CD. 
We know it because that if we lay AB on CD, 
the limit B will not coincide in position with the 
limit D. The limits of the two lines are not alike, 
and therefore the space of the two lines is differ- 
ent. Conceal the limits, and then we could not 
discover the difference between the lines. A line 
is space having direction. The limits of an object 



188 SEPHERVA. 

always have position, a definite relation to other 
parts. Without limit, direction, and position, 
no Space can exist, either in fact or in imagi- 
nation. Extension is the element of space which 
is described by these three terms. When we have 
named these, we have included all that belongs to 
the idea of Space. There is nothing else in the idea 
to explain. But all these are inseparable from 
our conception of matter. They are as much a 
part of the inherent properties of matter as the 
element of form. No one tries to conceive of 
Form as separable from objects, and neither can 
they conceive of Space as separable. In either 
case, the attempt to form such a conception must 
end in utter confusion. 

There is no such thing as Infinite Space, any 
more than there is such a thing as Infinite Form. 
Both terms are as devoid of truth as words can be 
made. We must substitute a positive conception 
in place of the old negative notion. For space is 
the most central and the most positive of all the 
properties of matter and spirit. The science of 
Space and Form is Geometry, and this was the 
first one of all the sciences to be developed. Its 
propositions are the clearest, and they appeal the 
most directly to the common consciousness of men. 
They are the most comprehensible. 

As all objects are in absolute contact with ad- 
jacent ones, we cannot move any object without 
moving others. This is proved by the most exact 
and conclusive experiments of science. Suppose 
that we take the figure of the three circles to il- 
lustrate this truth. For convenience we use the 
triangle E to indicate the earth, and around this 
the Water, Air and Ether will represent the whole 



NATURE OF SPACE. 189 

universe, or all that we can conceive of it. Now 
if we revolve this circle from the first to the sec- 
ond and third positions, we see that the Water, 
the Air and Ether all change places with ea<^h 
.other ; they change their relative position. When 
one moves the others must move also. There are 
no blanks between them, no spaces without any- 
thing in them. The water, the air and the ether, 
each keeps all the space it had, all of its magni- 
tude or dimension. The element in which the 
change takes place, is that of position, the relative 
direction of the object is no longer what it was 
at first. 

In our common experience, tne senses only 
partly inform us of the actual fact of the case A 
man walks into a room, and does not see that in 
order to do so, he had to push a quantity of air, 
equal to the size of his body, out of the room. He 
swings his hand in the air, without seeing that he 
must move the air in order to move his hand. If 
the air and the ether had been visible to the hu- 
man eye, then the philosophers would never have 
thought of forming such an absurd and incompre- 
hensible theory of Space, as that which so long 
disgraced their works. Upon a vast and vague 
basis of nothingness they sought to build up the 
mysteries of theology, and by an impenetrable wall 
of Infinitude to shut man away from any definite 
knowledge of his divine Father. 

The Universe would be much better named the 
Totoverse, the All-turning, instead of the One-turn 
ing. It is all-extended, not infinite. The terms 
finite and infinite can have no place in a system of 
exact truth. They have served well as bugaboos 
with which pseudo-philosophers and priests might 



190 SEPHERVA. 

frighten their timid followers. They have taught 
the people that as the Deity is infinite, therefore 
the finite mind of man cannot comprehend him, but 
must bliadly and trustingly accept God and Reli- 
gion as sublime mysteries. Such teachings are di- 
rectly opposed to the demonstrations of science 
and to the plain declarations of the Bible. The 
prophets say that in the Messianic age all persons 
shall have a knowledge of Yehovah, from the least 
to the greatest. But where knowledge fills the 
mind, there mystery cannot exist. 

It is absurd to speak of Yehovah as infinite, to 
attempt to describe his greatness by a term which 
altogether excludes the idea of extension. But 
we can readily understand that Yehovah may be 
a conscious center of the universe, just as the 
brain of man may be conscious of all parts- of the 
body. The processes of world growth and of uni- 
versal motion are all in harmony with the attributes 
of the Divine Mind, the great centre of all the ac- 
ting forces. 

The Deity is a personal being, and man is in 
his image. Man has the same number and kind 
of attributes, but differs in their degree of devel- 
opment. Through a study of man's nature, we 
may obtain a true knowledge of the Divine Origi- 
nal from which it was copied. An obedience to 
the laws of Yehovah is only a fulfilment of the 
true laws of the human constitution. Our affection 
for him may, and should be, direct, conscious, and 
reciprocal. Our entire nature, every faculty of 
our minds, must find its perpetual and complete 
response in his all-perfect life. 

In the Mosaic account, God is represented as 
creating the world. We must now consider the 



CAUSE AND EFFECT. 191 

import ef the terms used in that account. The first 
word used there is Bereshith. Its factors, by ana- 
lysis, are -f-2, and 2x^6x10. If we translate 
these sacred numbers, we get this statement: In 
the primary conception of all things, spirit existed 
along with matter. These two acted and reacted 
upon each other according to, or guided by, the 
twenty-six attributes of Yehovan, until these at- 
tributes became expressed in material objects and 
laws, placing man as the crown of the organic 
series. No scientist can now speak of the begin- 
nings of world-growth in more exact terms. 

The word Bara, translated "create," does not 
mean to produce from nothing. Its number is 203. 
This number means that at first there are two 
things, and these, left free to act upon each other, 
produce a third thing. Now this is precisely true 
in every act of making or formation. It must have 
been as true 6000 years ago as it is to day. The 
phrase H Yayomer Elohim," "and God said," is 
used in the account nine times. The number of 
this phrase is 7x7 x7. As 7 means spiritual force 
or dynamic energy, this phrase means that spirit- 
ual force was used three times, or to the fullest 
possible extent, as the creative factor. It does 
not mean that God simply uttered the sounds 
" Yayomer." 

It has been supposed that God has a right to 
rule the world because he made it. But he is not 
the God of the dead, but of the living. His ruler- 
ship depends upon his now being the center of all 
spiritual forces. 

Another error of many philosophers was in re- 
gard to a first Cause. A single example will il- 
lustrate this. The chemical change of combustion 



192 



SEPHERVA. 



in a lamp is a cause of light. But this light, in 
turn, causes an impression or effect in the eye. 
And this effect in the eye, is in its turn the cause 
of an impression on the brain ; and this in turn 
becomes the cause of a succession of thoughts or 
of emotions. Now in this case the motion is trans- 
ferred from one object to another, and what is an 
effect at one ead of each step is a cause at the 
other end. Cause and Effect are therefore simply 
terms to designate the different points of the steps 
in a line of changes, and that line may always be 
a circle, because all forces are convertible. Hence 
it is evident that there cannot be a First Cause of 
all things, anymore than a beginning to the universe. 
In all paths of investigation, science teaches 
that when a new body is formed, the materials have 
come from the decomposition of some other body. 
So far as we know at present, one world or solar 
system may be forming while another is dissolving. 
The universe, as a whole, never had a beginning, 
but renewal and decay repeat the cycles of its 
perpetual activity. 




SEPHERVA. 193 

PHASES OF GREEK MENTAL LIFE. 

Infancy. — From Homer, 800, B. C, to Thales, 
636, B. C. They believed the earth to be flat, and 
full of dragons, monsters, and marvels. 

Childhood.— From Thales to Socrates, 469 B.C. 
Opening of Egyptian ports, 636 B. C, stimulates 
Greek thought. Thales teaches that the First Prin- 
ciple is water, and the world has a soul. Anaxi- 
mander, B. C. 610, discovers obliquity of ecliptic, 
teaches that the earth is a cylinder ; that the sun 
acts on the miry clay, producing filmy bladders, 
with a prickly rind, and from these, animals come 
forth. Pythagoras believes that all things are 
constituted by the laws of Sacred Numbers. 

Youth. — From Socrates, 469 B. C. ? to Epicurus, 
342. Socrates says that mathematics and physics 
lead to vain conclusions, and Plato thinks that the 
senses are illusory. He believes that God, Matter, 
and Ideas are the three primal principles. Epicur- 
us believes in pleasure through temperance, but 
rejects immortality. Phidias and other artists 
carry sculpture to a high point of excellence. 

Maturity. — From Aristotle, 384, B. C, to Hip- 
parchus, 168 A. C. Aristotle developes the In- 
ductive method in science. Teaches that organic- 
beings form a connected chain. Thinks that the 
brain is devoid of blood and of sensation. Euclid, 
300 B. C, developes Geometry. Archimedes writes, 
on the sphere, cylinder, endless screw, etc. Eratos- 
thenes, 276 B. C, unfolds the first principles of 
geology. Hipparchus, 168 A. C, discovers pre- 
cession of equinoxes, and catalogues 1080 stars. 

Senility — From 213 B. C. to the closing of the 
schools of philosophy by Justinian, 529 A. C. It 
produced mystical and impractical speculations. 



WOEDS OF THE TEAOHEKS. 

Thou shalt love Yehovah with all thy heart, and 
thy neighbor as thyself. Moses, 1571, B. C. 

To those of a noble disposition, the earth itself is 
but one family. Religion is tenderness toward all 
creatures. Hestopades, Vishnu sarman. B. C. 
1000. 

The wise man avengeth his injuries with benefits. 
Lao-Tze, 6o4 B.C. 

If thine enemy hunger, give him bread to eat; if he 
be thirsty, give him water to drink. Solomon, iooo 
B.C. 

Hatred does not cease by hatred at any time. Ha- 
tred ceases by love. This is the eternal law. Dham- 
mapada, 600 B. C. 

The true doctrine consists in having the heart right, 
and in loving one's neighbor as one's self. Recip- 
rocity is the one rule of practice in life. What you 
wish done to yourself, that do to others. Kong Fu- 
Tse, 551 B, C. in Lun Yu, 15, 23. 

All things whatsoever ye would that men should do 
to you, do you even so to them, for this is the law 
and the prophets. Jesus of Nazareth, 31 A. C. 

The love of all to all, is the moral rule of life. 
Pythagoras, 500 B. C. 

He who commits an injustice is ever made more 
wretched than he who suffers it. It is never right to 
return an injury. Plato, 387 B. C. 

As for the Truth, it endureth and is always strong ; 
it liveth and conquereth forever more. It is the 
strength, the kingdom, the power and the majesty of 
all ages. Zerubbabel, 520 B. C. 

To live, is not to live for one's self alone, let us 
help one another. Menander, 293 B. C. 

Nature har inclined us to love men, and this is the 
foundation of the law. Justice devotes itself wholly 
to the good of others. Cicero, 30 B. C. 

The moral condition of the world depends upon 
three things — Truth, Justice and Peace. Rabbi Si- 

MON, I50 B. C 



NERVO-SYSTEM. 195 

Brain. 
Mentorgans — Rad. Fibres, Cells, Converg. Fibres. 
Centers— Striatum, Thalamus, Ucenter, 
Commissures — Ucefalon, Callosum Tuberum. 

NUTRO NERVES. 

Fibres — Distributed to all the Organs. 
Ganglions — Cardicus, Gastricus, Pelvieus. 
Bands— Fibres, con. ganglia and Spinal Cord. 
Sensi MOTORS. 
Sensors— Special and Spinal Nerves. 
Centers — Medulla Spinalis, Encephalon. 
Motors— Special and Spinal Nerves. 



NTJTRO-SYSTEM. 
Genitals 

Femorgans— Vulva, Ovary, Uterus. 

Flower— Pistil, Ovary, Stamen . 

Mascuorgans— Penis, Testis, Vesiculus. 
Alimentors. 

Ingesters — Mouth, Salivators, Throat. 

Digesters — Stomach, Glands, Intestines. 

Egesters— Anus, Kidneys, Skin. 
Circulators. 

Arteries — Pulmonics, Capillaries, Systemics. 

Heart— Auriclts, Valves, Ventricles, 

Veins — Pulmonates, Lymphatics, Eecursors. 



Voluntary, 

Mixed, 

Involuntary, 



MOTO-SYSTEM. 
Muscles, 

Flexors, Head, 

Sphincters, Trunk, 

Extensors, Limb, 
Body. 

Head— Face, Corona, Neck. 

Trunk — Thorax, Abdomen, Pelvis. 

Limbs Manupes, Arms, Legs. 

Bones. 

Head Bones— Cranium, Nasum, Maxillae 

Trunk Bone — Ribs, Sternum, Vertebrae. 

t ;«,k d^«~« S ! Shoulder, Arm, Hand. 
Limb Bones- j Thigh| L ' eg F ^ ot 



Striated. 
Elastic tis. 
Non-Stri. 



CHARACTER OP THE TWELVE TRIBES OP ISRAEL. 

As Described in the Bible and by Jewish Historians. 

(See Genesis xlix. and Milman's and Benisch's History of the Jews.) 

In a perfect structure of Society, the members are in twelve 
groups, each having a dominant group of mental organs, and 
devoted to corresponding pursuits. The twelve Tribes of Israel 
were marked by just these same differences, and hence ancient 
Israel was a true, though an undeveloped type, of the final Social 
Organism. The grouping of the members in society is the real 
work of "sealing in tribes" spoken of in the Apocalypse. The 
names of the tribes, below, are followed by their ruling mental 
groups, in small, capitals, and by the meaning and number of 
their Hebrew names, in italics. In the Breast Plate and New 
Jerusalem the tribes have the same arrangement as the mental 
groups in the brain. 

JUDAH. Marriage. Heb.— Praise. 5x6. A lion ; loving, 
faithful, and strong. The kingly bridegroom of New Jerusalem 
and Palestine. 

LEVI. Religion. Heb.— Joined or unity. 46 = 5x8 H- 6. Re- 
ligious, zealous and intense. The priests of this tribe held up the 
Lights and Perfections of Religion. 

JOSEPH. Rulership. Heb.— Addiny or Increase. 6 x 26. A 
rul rcrov ; ned rver his brethren; nmbitious, dignified and aspiring; 
pu-hing with the horns cf the unicorn. 

NAPHTALT. Culture. Wrestling. 570. Swift of foot, bland 
in manners, speaking good words ; his group is in the Line of 

Progress. 

ASHLR. Science. Bringer of Happiness. 10x10x5+1. Mix- 
in with th Phcnecians, they became the most scientific of the 
tri . The railway, locomotive, and engine are the shoes of iron 
and brass, bringing luxuries to us all. 

DAN. Labor. Judging. 6x9. Shrewd and keen ; a swift 
judge against the oppressors of the poor; striking unjust rulers 
in secret. 

GAD. Letters. A Troop or Multitude. 7. His seat was with 
the law-givers, and the multitude of facts he at last gathers into 
order. 

REUBEN. Familism. See a Son. 259. Paternal kindness, 
pious care. Let not his men be few. As the eldest born, he repre- 
sented the familj\ 

BENJAMIN. Wealth. Son of the right hand. 5x19. Bold, 
warlike, and acquisitive. A wolf 'going to the prey and dividing 
the spoil. 

SIMEON. Art or Perception. Hearing or Perception. 470. 
The Simeonites became the scribes and musicians, the artists of 
Israel. 

ZEBULON. Home. Dwelling. 178. Love of home and its 
comforts, of sensuous pleasures, of landscape and waterscape. 

ISSACHAR. Commerce. A hire. 830. A strong ass, bearing 
two burdens, the beast of Hebrew commerce ; a worker for hire 




CHAPTER TENTH. 



THE PROPHECIES. 



The Old Testament or Hebrew 
Scriptures contains more than 
, four nundred verses which either 
Jewish or Christian writers have 
I referred to the Messiah and his 
Kingdom. In order to form a 
true estimate of what we have a 
right :o expect in that Kingdom, 
and of how little has been al- 
ready :ulfilled, we shall in this 
chapter, first present those pas- 
sages which no one can claim 
have been fulfilled rjto the year 1860 ; and then 
these will be followed by verses which were be- 
lieved to have had a fulfillment before the Christ- 
ian Era. 

These prophecies have been the subject of so 
many intemperate controversies, that it now re- 
quires a sober and careful study to learn the mean- 
ing of their important promises. In reading the 
comments which follows them in this chapter, the 
reader must not form a hasty judgment from any 
single paragraph. 




206 THE KINGDOM OF THE MESSIAH. 

Its Character as Foretold and Described by the Prophets. 



Proof Texts. 

Ezek. 1: 15 to 28. 
Isa. 25: 6 to 9. 
Isa. 11: lto!6. 
Isa. 32: 1,2,17,18. 
Dan. 7 : 9 to 16. 
Dan. 2: 31 to 45. 
Jer. 31: 31 to 40. 
Isa. 60: lto21. 
(Jen. 49: lto28. 
Exod.28: 15-21. 
Isa. 65: 17 to 25. 
Isa. 35: 1 to 10. 
Isa. 49: 1 to 12. 
Isa. 4: 1-6. 
Isa. 55: ltol3. 
Isa. 66: 6 to 12. 
Gen. 2; 8 to 16." 
Ezek. 47: 7 to 12. 
Jer. 33; 15 to 22. 
Jer. 34: 1 to 15. 
Ezek. 34: 10 to 16. 
Isa. 11: 10 to 16. 
Ezek. 28: 21-26. 
Ezek. 36: 28. 
Ezek. 37: 15 to 28. 
Ezek. 48: 1-35. 
Isa. 62: 1-7. 
Micah4: 1-5. 
Isa. 43: 1-6. 
Ezek. 38: lto23. 
Ezek. 39: lto29. 
Isa. 28: 16-21. 
Isa. 52: 1-12. 
Joel 3: 2-13. 
Zech. 14: 6-16. 
Isa. 19: 18-25. 
Mai. 3: 1-5.' 
Mai. 4: 1-6. 

336 verses. 
These were un- 
fulfilled in 1881. 
It is claimed that 
some 60 verses 
,not any of these) 
were fulfilled 
1800 years since. 
But that 60 vers- 
es is only one- 
sixth part of the 
whole number of 
Messianic verses 
in the Prophets. 



The splendors of the Messianic Kingdom 
were described by the Hebrew Prophets in all 
the glowing" wealth of Oriental imagery. 

They proclaimed that the Veil of Mystery 
whi<;h had so long concealed the realm of 
spiritual laws from the vision of man shall be 
rent and removed through the hand of the 
Messiah. His surpassing wisdom shall estab- 
lish a perfect system of Life and Government. 
One which shall forever unite the laws of 
spiritual with those of physical harmony, the 
internal with the external worlds. The solid 
and enduring framework of its laws shall be 
a reflected part of the Divine Mind itself, and 
be imaged forth iii the very structure of man, 
an inherent part of his constitution. Its 
twelve departments were represented by the 
twelve tribes of Israel, as an undeveloped 
type. They correspond to every part of man's 
nature, and provide for every human want. 

The beneficient power of that Kingdom shall 
glorify the earth with universal wealth, physi- 
cal health, and domestic happiness. No tears 
shall stain private life, no disease invade and 
mar our bodily pleasures, and no wars or 
crimes shall blacken national history. The 
very face of nature shall be changed and re- 
newed under the molding hand of man. 

One clear Standard of Truth shall guide all 
men with equal safety, so that even the way- 
faring man shall not mistake in the way e 
Under one system of government and with 
one common language, all nations shali be 
united in a vast composite life. 

In that day, the very age of the Messiah's 
appearance, the mighty hand of Yehovah shall 
stretch forth and gather the Twelve Tribes 
descended from his ancient people of Israel. 
He shall plant them forever, in the land of 
Palestine, as the central nation of the world. 
From its capital, the New Jerusalem, shall go 
forth the political and moral laws of Yehovah 
to guide the united nations of the world. 

Such was the kingdom to be established by 
the Messiah, and such are the prophecies un- 
fulfilled in this year 1881 or Hebrew year 5642. 
The plan of this Kingdom has now been 
discovered, and its details demonstrated, 
through the positive methods of Science. It 
involves New Institutions of Society. It is 
now ready for adoption, by all nations. 
And, under divine direction, man must be the 
instrument to effect its spiritual growth and 
its material construction. 



MESSIANIC PROPHECIES. 207 

DESCRIPTION OF THE KINGDOM. 

The following description of the Kingdom is given in the exact 
language of the prophets. It is from the foregoing proof texts 
and some others, but still does not include all of the Messianic 
verses. 

The reader must bear in mind that by the "House of Israel, or 
Ephraim." the prophets mean the ten tribes who revolted under 
Jereboam, and by "House of Judah," or simply Judah, they 
meant the tribe of Judah with that of Benjamin, and part of Le- 
vi. These are now mixed together as the modern Jews. 

The New Earth, For behold I create a New Heavens and 
a New Earth. And the former shall not be remembered nor 
burden the mind. 

But be ye glad and reioice forever in that which I create, 
for behold I create Jerusalem a rejoicing and her people a joy, 
and the voice of weeping shall no more be heard in her. 

Duration of Life. Infancy shall no more be reckoned by 
days, nor old age by years ; for a person dying an hundred 
years old shall be called a child. And they shall bnild houses, 
and inhabit them ; they shall plant vineyards and eat the 
fruit of them. They shall not build and another inhabit, 
they shall not plant and another eat, for as the days of a tree 
shall be the days of my people, and mine elect shall long 
enjoy the work of their hands. They shall sit every man 
under his vine and under his fig-tiee, and none shall make 
them afraid. 

They shall not labor in vain, nor give birth to children for 
trouble ; for they are the seed of the blessed of Yehovah, and 
their offspring with them. And it ^hall come to pass that be- 
fore they call I will answer, and while they are yet speaking, 
I will hear. 

Universal Peace. The wolf and the lamb shall feed to- 
gether, the leopard shall lie down with the kid, and the calf 
and the youug lion together, and a little child shall lead 
them. They shall not hurt, nor destroy in all my holy mount- 
ain, for the earth shall be full of the knowledge of Yehovah, 
as the waters cover the sea. 

The people shall beat their swords into plowshares and 
their spears into pruning hooks. And nation shall not lift up 
sword against nation, neither shall they learn war any more. 

Teh OVah's House. And it shall come to pass in the last 
days, that the mountain of Yehovah's house shall be estab- 
lished in the top of the mountains, and shall be exalted 
above the hills, and all nations shall flow unto it. And many 
-people shall go and say, u Come ye, and let us go up to the 



208 MESSIANIC PROPHECIES 

mountain of Yehovah, to the house of the God of Jacob, and 
he will teach us of his ways, and we will walk in his paths : 
for out of Zion shall go forth the Law, and the word of Ye- 
hovah from Jerusalem. And he shall judge among the na- 
tions, and shall rebuke many people. 

The least and Veil.— I n tnis mountain shall Yehovah of 
hosts make unto all people a feast of fat things, a feast of 
wines on the lees, a feast of fat things full of marrow, of 
wines on the lees well refined. 

And he will destroy in this mountain the face of the Cover- 
ing cast over all people, and the Veil that is spread over all 
nations. He will swallow up death in victory ! and the Lord 
Elohim will wipe away the tears from off all faces, and the 
rebuke of his people shall he take away from off all the 
earth, for Yehovah hath spoken it. And it shall be said in 
that day, Lo this is our God, we have waited for him, and 
he will save us. For Yehovah alone is the Saviour, the Re- 
deemer of Israel. 

The City, — Awake, awake, put on thy strength O Zion ; 
put on thy beautiful garments, O Jerusalem, the holy city ; 
for henceforth there shall no more come unto thee the un- 
circumcised and the unclean. Shake thyself from the dust, 
arise, and sit down, O Jerusalem, loose thyself from the 
bands of thy neck, O captive daughter of Zion. For thus 
saith Yehovah, Ye have sold yourselves for naught, and ye 
shall be redeemed without money. 

How beautiful upon the mountains are the feet of him that 
bringeth good tidings, that publisheth peace and salvation ; 
that saith unto Zion, Behold thy God reigneth ! The watch- 
men shall see eye to eye, when God shall restore Zion. 

Who are these that fly as a cloud, and as the cloves to their 
windows ? Surely the isles shall wait for me, and the ships 
of Tarshish first, to bring thy sons from far, their silver and 
their gold with them, unto the name of Yehovah thy God, 
and to the Holy One of Israel, because he hath glorified 
thee. And the sons of strangers shall build up thy walls, 
and their kings shall minister unto thee ; for in my wrath I 
smote thee. Therefore thy gates shall be open continually; 
they shall not be shut day nor night ; that men may briug 
unto it the forces of the Gentiles, and that their kings may 
be brought. 

Whereas thou hast been forsaken and hated, so that no 
man went through thee, I will make thee an eternal excel- 
lency, a joy of many generations. Thou shalt also suck the 



MESSIANIC PROPHECIES. 209 

milk of the Gentiles, and shall suck the breasts of kings : 
and thou shalt know that I Yehovah am thy Savior and thy 
Redeemer, the mighty one of Jacob. For brass I will bring 
gold, and for iron I will I. ring silver, and for wood brass, and 
for stones iron. I will lay thy stones with fair colors, and 
thy foundations with sapphires. And I will make of rubies 
thy battlements, and thy gates into carbuncle stones, and all 
thy borders into precious stones. I will make thy officers 
peace, and thine exactors righteousness. 

Violence shall no more be heard in thy land, wasting nor 
destruction within thy borders " but thou shalt call thy walls 
Salvatiou, and thy gates Praise. The sun shall be no more 
thy light by day ; neither for brightness shall the moon give 
light unto thee ; but Yehovah shall be unto thee an everlast- 
ing light, and thy God thy glory. Thy sun shall no more 
go down ; neither shall thy moon withdraw itself: for Yeho- 
vah shall be thine everlasting light, and the days of thy 
mourning shall be ended. 

Thy people shall be all righteous ; they shall inherit the 
land forever, the branch of my planting, the work of my 
hands, that I may be glorified. A little one shall become a 
thousand, and a small one a strong nation : I Yehovah will 
hasten it in his time. 

The Covenant- — And when Abram was ninety years old 
and nine, the Lord appeared to Abram, and said unto him, 
I am the Almighty God ; walk before me, and be thou per- 
fect. And I will make my covenant between me and thee, 
and will multiply thee exceedingly. 

And Abram fell on his face, and God talked with him 
saying, As for me, behold, my covenant is with thee, and 
thou shalt be a father of many nations. And thy name 
shadl be called Abraham, for a father of many na- 
tions I have made thee. And I will make thee exceeding 
fruitful, and I will make nations of thee, and kings shall 
come out of thee. 

And I will establish my covenant between me and thee 
and thy seed after thee in their generations, for an everlast- 
ing covenant, to be a God unto thee and to thy seed after 
thee. And I will give unto thee, and to the seed after thee, 
the land wherein thou art a stranger, all the land of Canaan, 
and I will be their God. And God said unto Abraham, As 
for Sarai thy wife, thou shalt not call her name Sarai, but 
Sarah shall her name he. And I will bless her, and give 
thee a son also of her ; yea, I will bless her, and she shall be 



210 MESSIANIC PROPHECIES. 

the mother of nations ; kings of people shall descend from her. 
The Land Promised-— And the Lord said to Joshua, Mo- 
ses my servant is dead, now therefore, go over this Jordan, 
thou, and all this people, unto the land which I do give to 
them, even unto the children of Israel Every place that 
the soul of your foot shall tread upon, that I have given unto 
you, as I said unto Moses. From the wilderness and this 
Lebanon even unto the great river, the river Euphrates, all 
the land ot the Hittites, and unto the great sea toward the 
going dowu of the sun, shall be your coast, 

And Jacob dreamed, and behold a ladder set up on the earth, 
and the top of it reached to heaven ; and behold the angels 
of God ascending and descending upon it. And, behold, 
the Lord stood above it, and said, I am the Lord God of 
Abraham thy father, and of Isaac ; the land whereon thou 
liest, to thee will I give it, and to thy seed, And thy seed 
shall be as the dust of the earth ; and thou shalt spread 
abroad to the west, and to the east, and to the north, and to 
the south ; and in thee and in thy seed shall all the families 
of the earth be blessed. 

Yehovah showed to Ezekiel in a dream how the Land 
should be divided in the Restoration : and it shall come to 
pass, that ye shall divide it by lot for an inheritance unto 
you, and to the strangers that sojourn among you, which 
shall beget children among you ; and they shall be unto you 
as born in the country among the children of Israel ; they 
shall have inheritance with you among the tribes of Israel. 
And it shall come to pass that, that in what tribe the strang- 
er sojourneth, there shall ye give him his inheritance, saith 
the Lord God. 

And these are the going out of the city on the north side, 
four thousand and five hundred measures. And the gates of 
the city shall be after the names of the tribes or Israel; three 
gates northward, one gate of Reuben, one gate of Judah, 
and one gate of Levi. And at the south side four thousand 
and five hundred, and three gates, one gate of Simeon, one 
gate ofls^achar, one gate of Zebulon; and on the east side 
four thousand five hundred; and three gates, one gate of 
Joseph, one gate of Benjamin, and one gate of Dan. 

At the west side four thousand and five hundred, with 
their three gates ; one gate of Gad, one gate of Asher, and 
one gate of Naphthali. It was round about eighteen tnous- 
and measures-; and the name of the city from that day shall 
be, the Lord is there, Yehovah Shammah. 



MESSIANIC PROPHECIES. 211 

The Land Eenewed- — Tne wilderness and the solitary 
place shall be glad for them ; and the desert shall rejoice r 
and blossom as the rose. It shall blossom abundantly, and 
rejoice even with joy and singing : the glory of Lebanon 
shall be given unto it, the excellency of Carmel and Sharon ; 
they shall see the glory of the Lord, and the exeellency of 
our God. 

Strengthen ye the weak hands, and confirm the feeble 
knees. Say to them that are of a fearful heart, Be strong, 
and fear not ; behold, your God will come with vengeance 
even God with a recompense ; he will come and save you. 

Then the eyes of the blind shall be opened, and the ears 
of the deaf shall be unstopped. Then shall the lame man 
leap as a hart, and the tongue of the dumb sing : for in the 
wilderness shall waters break out, and streams in the desert. 
And the parched ground shall become a pool, and the thirsty 
land springs of water ; in the habitation of dragons, where 
each lay, shali be grass with reeds and rushes. So shall ye 
know that I am the Lord your God dwelling in Zion, my ho- 
ly mountain : then shall Jerusalem be holy, and there shall 
no strangers pass through her any more. And it shall come 
to pass in that day, that the mountains shall drop down 
new wine, and the hills shall flow with milk,, and all the 
rivers of Judah shall flow with waters, and a fountain shall 
come forth from the house of the Lord, and shall water the 
valley of Shittim. 

Egypt shall be a desolation, and Edom shall be a deso- 
late wilderness, for the violence against the children of Is- 
lael, because they have shed innocent blood in their land.. 
But Judah shall dwell forever, and Jerusalem from genera- 
tion to generation. For I will cleanse their blood that I 
have not cleansed : for the Lord dwelleth in Zion. 

And the Lord God planted a garden eastward in Eden ; 
and there he put the man whom he had formed. And out 
of the ground made the Lord God to grow every tree that 
is pleasant to the sight, and good for food, the tree of life 
also in the midst of the garden, and the tree of knowledge 
of good and evil. 

And a river went out of Eden to water the garden ; and 
from thence it was parted and became into four heads. The 
name of the first is Pisorn, that is it which compasseth het 
whole land of Havilah, where there is gold; and the gold of 
that land is good : and there is bdellium and the onyx stone. 



212 MESSIANIC PROPHECIES. 

And the name of the second river is Gihon : the same is it 
that compasseth the whole land of Ethiopia. And the name 
of the third river is Hiddekel: that is it which goeth toward 
the the east of Assyria. And the fourth river is Euphrates. 

And the Lord God took the man, and put him into the 
garden of Eden to dress it and to keep it. And the Lord 
God commanded the man, saying, Of every tree of the gar- 
den thou mayst freely eat ; but of the tree of the knowledge 
of good and evil, thou shalt not eat of it, for in the day that 
thou eatest thereof thou shalt surely die. 

Now when I had returned, says Ezekiel, behold, at the 
bank of the river were very many trees on the one side and 
on the other. Then said he unto me, These waters issue 
out towards the east country, and go down into the desert, 
and into the sea: which being brought forth into the sea, the 
waters shall be healed. And it shall come to pass that ev- 
ery thing that liveth, which moveth, whithersoever the rivers 
shall come, shall live ; and there shall be a very great multi- 
tude offish, because tbese waters shall come thither; for they 
shall be healed; and everything shall live whither the water 
cometh. And it shall come to pass that the fishers shall 
stand upon it from Engedi even unto Eneglaim; they shall 
be a place to spread forth nets ; their fish shall be according 
to their kinds, as ihe fish of the great sea, exceeding many. 

But the miry places thereof and the marshes thereof shall 
not be healed ; they shall be given to salt. And by the 
river upon the bank thereof, on this side and on that side 
shall grow all trees for meat, whose leaf shall not fade, 
neither shall the fruit thereof be consumed ; it shall bring 
forth new fruit according to his months, because their waters 
they issued out of the sanctuary ; and the fruit thereof shall 
be for meat, and the leaf thereof for medicine. 

Thou, O king, sawest, and behold a great image. This 
great 'image, whose brightness was excellent, stood before 
thee, and the form thereof was terrible. This image's head 
was of fine gold, his breast and his arms of silver, his belly 
and his thighs of brass, his legs of iron, his feet part o iron 
and part of clay. 

Thou sawest till that a stone was cut out without hands, 
which smote the image upon his feet that were of iron and 
clay, and brake them to pieces. Then was the iron, the 
clay, the brass, the silver, and the gold, broken up together, 
and became like the chaff of the summer threshing floors; 
and the wind carried them away, that no place was found 



MESSIANIC PROPHECIES. 213 

for them: and the stone that smote the image became a 
great mountain, and filled the whole earth. 

This is the dream; and we will tell the interpretation 
thereof betore the king. Thou, O king, art a king of kings: 
for the God of heaven hath given thee a kingdom, power and 
strength, and glory. And wheresoever the children of men 
dwelt, the beasts of the field and the fowls of the heaven 
hath he given into thine hand, and hath made thee ruler 
over them all. Thou art this head of gold. 

And after thee shall arise a kingdom inferior to thee, and 
another third kingdom of brass, which shall bear rule over 
all the earth, and the fourth kingdom shall be strong 
as iron ; for as much as iron breaketh in pieces and 
subdueth all things, and as iron that breaketh all these, 
shall it break in pieces and bruise. 

And whereas thou sawest the feet and toes, part of pot- 
ters' clay, and part of iron, the kingdom shall be divided ; 
but there shall be in it of the strength of the iron, forasmuch 
as thou sawest the iron mixed with miry clay. And as the 
toes of the feet were part of iron, and part of clay, so shall 
the kingdom be partly strong, and partly broken. And 
whereas thou sawest iron mixed with miry clay, they shall 
mingle themselves with the seed of men; but they shall not 
cleave one to another, even as iron is not mixed with clay. 

And in the days of these kings shall the God of heaven 
set up a kingdom, which shall never be destroyed; and the 
kingdom shall not be left to other people, but it shall break 
in pieces and consume all these kingdoms, and it shall stand 
forever. 

Blessings of Jacob and Moses.— And Jacob called unto 

his sons and said, Gather yourselves together, that I may 
tell you that which shall befall you in the last days. Gather 
yourselves together, and hear ye sons of Jacob ; and hearken 
unto Israel your father. 

Reuben, thou art my first born, my might, and the begin- 
ning of my strength, the excellency of dignity, and the ex- 
cellency of power: Unstable as water, thou shalt not excel; 
because thou wentest up to thy father's bed ; then defiledst 
thou it ; he went up to my couch, Let Reuben live, and 
not die, and let not his men be few. 

Simeon and Levi are brethren; instruments of cruelty are 

in their habitations. O my soul, come not thou into their 

secret; unto their assembly, mine honor, be not thou united; 

for in their anger they slew a man, and in their self will 



214 MESSIANIC PROPHECIES. 

they digged down a wall. Cursed be their anger, for it was 
fierce ; and their wrath, for it was cruel; I will divide them 
in Jacob, and scatter them in Israel. And of Levi, Moses 
said, Let thy Thummim and Urim be with thy holy one, 
whom thou didst prove at Massah, and with whom thou 
didst strive at the waters of Meribnh; who said unto his 
father and to his mother, I have not seen hirn ; neither did 
he acknowledge his brethren, nor knew his own children ; 
for they have observed thy word, and kept thy covenant. 
They shall teach Jacob thy judgments, and Israel thy law ; 
they shall put incense before thee, and whole burnt sacrifice 
upon thine altar. Bless, Lord, his substance, and accept 
the work of his hands: smite through the loins of them that 
raise against him, and of them that hate him, that they 
raise not against him. 

Judah, thou art he whom thy brethren shall praise ; thine 
hand shall be in the neck of thine enemies; thy father's 
children shall bow down before thee. Judah is a lion's 
whelp: from the prey, my son, thou art gone up; he stooped 
down, he couched as a lion, and as an old lion, who shall 
rouse him up ? The sceptre shall not depart from Judah, 
nor a lawgiver from between his feet, until Shiloh come, and 
unto him shall the gathering of the people be. Binding his 
foal unto the vine, and his ass's colt unto the choice vine, he 
washed his garments in wine, and his clothes in the blood of 
grapes. His eyes shall be red with wine, and his teeth 
white with milk. 

Zebulon shall dwell at the haven of the sea; and he shall 
be for a haven of ships; and his border shall be unto Zidon. 

Issachar is a strong ass, crouching down between two bur- 
dens; and he saw that rest was good, and the land that it 
was pleasant : and bowed his shoulder to bear, and became 
a servant unto tribute. 

Dan shall judge his people as one of the tribes of Israel. 
Dan shall be a serpent by the way, an adder in the path, that 
biteth the horse heels, so that his rider shall fall backward. 
I have waited waited for thy salvation, O Lord. 

Gad, a troop shall overcome him; but he shall overcome 
2X the last. And of Gad he said, Blessed be he who en- 
largeth Gad : he dwelleth as a lion, and teareth the arm 
with the crown of the head. And he provided the first part 
for himself, because there, in a portion of the lawgiver was 
he seated ; and he came with the heads of the people, he ex- 
ecuted the justice of the Lord, and his judgments with Israel. 



MESSIANIC PROPHECIES. 215 

Out of Asher his bread shall be fat, and he shall yield 
royal dainties. Let Asher be blessed with children ; let 
him dip his foot in oil. Thy shoes shall be iron and brass, 
and as thy days, so shall thy strength be. 

Naphtali is a hind let loose : he giveth goodly word". O 
Naphtali, satisfied with favour, and full with the blessing of 
the Lord, possess thou the west and the south. 

Joseph is a fruitful bough, even a fruitful bough by a well, 
whose branches run over the wall. The archers have sorely 
grieved him, and # shot at him, and hated him ; but his bow 
abode in strength, and the arms of his hands were made 
strong by the hands of the mighty God of Jacob; (from 
thence is the shepherd, the stone of Israel:) Even by the 
God of thy father, who shall help thee ; and by the Almighty 
who shall bless thee with blessings of heaven above, bless- 
ings of the deep that lieth under, blessings of the breasts 
and of the womb. The blessing of thy father have pre- 
vailed above the blessings of my progenitors unto the ut- 
most bound of the everlasting hills : they shall be on the 
head of Joseph, and on the crown of his head that was separate 
from his brethren, His glory is like the firstling of the bul- 
lock, and his horns are like the horns of unicorns ; with them 
he shall push the people together to the ends of the earth : 
and they are the ten thousands of Ephraim, and the thous- 
ands of Manasseh. 

Benjamin shall raven as a wolf, in the morning he shall 
devour the prey, and at night he shall divide the spoil. The 
beloved of the Lord shall dwell in safety by him ; shall 
cover him all the day long, and he shall dwell between his 
shoulders. 

All these are the twelve tribes of Israel : and this is it that 
their father spake unto them, and blessed them ; every one 
with an appropriate blessing. 

Now these are the generations of Ishmael, Abraham's son, 
whom Hagar the Egyptian, Sarah's handmaid, bare unto 
• Abraham; and these are the names of the sons of Ishmael, 
by their names, according to their generations : the firstborn 
of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, 
and Mishma, and Dumah, and Massa, Hadar, and Temah, 
Jetur, Naphish, and Kedemah. These are the sons of Ish- 
mael, and these are their names, by their towns, and by their 
castles ; twelve princes according to their nations. 

And these are the years of the life of Ishmael, a hundred 
and thirty and seven years ; and he gave up the ghost, and 



•216 MESSIANIC PROPHECIES. 

died, and was gathered unto his people. And they dwelt 
from Havilah unto Shur, that is before Egypt, as thou goest 
toward Assyria: and he died in the presence of all his breth- 
ren. 

Joining the Sticks.— The word of tne Lord came again 
unto me, (Ezekiel) saying, Moreover, thou son of man, take 
thee one stick, and write upon it, for Judah, aud for the 
children ol Israel, his companions; then take another stick, 
and write upon it, For Joseph, the stick of Ephraim, and for 
all the house of Israel, his companions ; and join them one 
to another into one stick: and they shall become one in thine 
hand. 

And when the children of thy people shall speak unto thee 
saying, Wilt thou not shew us what thou meanest by these ? 
Say unto them, Thus saith the Lord God : Behold I will 
take the stick of Joseph, which is in the hand of Ephraim, 
and the tribes of Israel his fellows, and will put them with 
him, even with the stick of Judah, and w T ill make them one 
stick, and they shall be one In mine hand. 

And the sticks whereon thou writest shall be in thine 
hand before their eyes. And say unto them, Thus saith the 
Lord God; Behold, I will take the children of Israel from 
among the heathen, whither they be gone, and will gather 
them on every side, and bring them into their own land ; 
and I will make them one nation in the land upon the moun- 
tains of Israel ; and one king shall be king to them all, and 
they shall be no more two nations, neither shall they be di- 
vided into two kingdoms any more at all ; neither shall they 
defile themselves any more with their idols, nor with their 
detestable things, nor with any of their transgressions ; but I 
will save them out of their dwelling-places, wherein they 
have sinned, and will cleanse them; so thall they be my peo- 
ple, and I will be their God. 

And David my servant shall be king over them ; and they 
all shall have one shepherd : they shall also walk in my 
judgments, and observe my statues and do them. And 
they shall dwell in the land that I have given unto Jacob my 
servant, wherein your fathers have dwelt ; and they shall 
dwell therein, even they and their children, and their chil- 
dren's children forever : and my servant David shall be 
their prince forever. 

Moreover I will make a covenant of peace with them ; it 
shall be an everlasting covenant with them : and I will place 
them, and multiply them, and will set my sanctuary in the 



MESSIANIC PROPHECIES. 217 

midst of them for evermore. My tabernacle also shall be 
with them ; yea, I will be their God, and they shall be my 
people. And the heathen shall know that I the Lord do 
sanctify Israel, when my sanctuary shall be in the midst of 
them for evermore. 

The word of the Lord came unto me again, saying, What 
mean ye, that ye use this proverb concerning the land of Is- 
rael, saying, The fathers have eaten sour grapes, and the 
children's teeth are set on edge ? As I live, saith the Lord 
God, you shall not have occasion any more to use this pro- 
verb in Israel. 

Yet say ye, Why ? doth not the son bear the iniquity of 
his father ? When the son hath done that which is lawful 
anjl right, and hath kept all my statues, and hath done 
them, he shall surely live. The soul that sinneth, it shall 
die. The son shall not bear the iniquity of the father, 
neither shall the father bear the iniquity ot the son ; the 
righteousness of the righteous shall be upon him, and the 
wickedness of the wicked shall be upon him. 

But if the wicked will turn from all his sins that he hath 
committed, and keep all my statutes, and do that which is 
lawful and right, he shall surely live, he shall not die. All 
his transgressions that he hath committed, they shall not be 
mentioned unto him ; in his righteousness that he hath done 
he shall live. 

The Gathered Tribes.— Thus saith Yehovah, the God of 
Israel, I will cause the captivity of Judah and the captivity 
of Israel to return, and will build them as at the first. Again 
in this place, which is desolate and without man and with- 
out beast, and in all the cities thereof, shall be a habitation 
of shepherds, causing their flocks to lie down. Behold the 
days come, saith the Lord of Hosts, that I will perform that 
good thing which I have promised to the house of Israel and 
to the house of Judah. In those days, and at that time, I 
will cause the Branch of righteousness to grow up unto Da- 
vid, and he shall execute judgment and righteousness in the 
land. 

In those days shall Judah be saved, and Jerusalem shall 
dwell safely ; and this is the name wherewith she shall be 
called, the Lord our Righteousness. For thus saith the 
Lord; There shall not be cut off from David a man to sit 
upon the throne of the house of Israel ; neither shall the 
priests the Levites want a man before me to offer burnt of- 
ferings, to kindle meat offerings, and sacrifice continually. 



218 MESSIANIC PROPHECIES. 

And the word of the Lord came unto Jeremiah, saying, 
Thus saith the Lord ; It ye can break my covenant of the 
day, and my covenant of the night, and that there should 
not be day and night in their season ; then may also my cov- 
enant be broken with David my servant, that he should not 
have a son to reign upon his throne ; and with the Levites 
the priests; my ministers. As the host of heaven cannot be 
i. umbered, neither the sand of the sea measured ; so will I 
multiply the seed of David, my servant, and the Levites 
that minister unto me. 

For the children of Israel shall abide many days without 
a king, and without a prince, aud without a sacrifice, and 
without an image, and without an ephod, and without tera- 
phim. Afterward shall the children of Israel return, and 
seek the Lord their God, and David their king ; and shall 
fear the Lord and his goodness in the latter days. 

Therefore, behold the days come, saith the Lord, that they 
shall no more say. The Lord liveth, whi ch brought up the 
children of Israel out of the land of Egypt ; but the Lord 
liveth which brought up and which led the seed of the house 
of Israel out of the north country, and from all countries 
whither I had driven them ; and they shall dwell in their 
own land. 

Woe be unto the pastors that destroy and scatter the 
sheep of my pastures, saith the Lord. Therefore thus saith 
the Lord God of Israel against the pastors that destroy my 
people : ye have scattered my flock and driven them away, 
and have not visited them : behold I will visit upon you the 
evil of your doings, saith the Lord. 

And I will gather the remnant of my flock out of all coun- 
tries whither I have driven them, and will bring them again 
to their folds ; and they shall be fruiiful and increase. And 
I "will set up shepherds over them which shall feed them ; 
and they shall fear no more, nor be dismayed, neither shall 
they be lacking, saith the Lord. 

For thus saith the Lord God ; Behold I, even I, will both 
search my sheep, and seek them out. As a shepherd seek- 
eth out his flock in the day that he is among his sheep that 
are scattered ; so will I seek out my sheep, and will deliver 
them out of all places where they have been scattered in the 
cloudy and dark day. -And I will bring them out from the 
people, and deliver them from the countries, and will bring 
them out from the people, and gather them from the coun- 
tries, and will bring them to their own land, and feed them 



MESSIANIC PROPHECIES. 219 

upon the mountains of Israel by the rivers, and in all the in- 
habited places of the country. 

I will feed them in a good pasture, and upon the high 
mountains of Israel shall their fold be : there shall they lie 
in a good fold, and a fat pasture shall they feed upon the 
mountains of Israel. I will feed my flock, and I will cause 
them to lie down, saith the Lord God. I will seek that 
that which was lost, and bring again that which was driven 
away, and will bind up that which was broken, and will 
strengthen that which was sick; but I will destroy the fat 
and the strong, I will feed them with judgment. 

And in that day when the Branch appears, there shall be 
a root of Jesse, which shall stand for an ensign of the peo- 
ple : to it shall the Gentiles seek; and his rest shall be glo- 
rious. And it shall come to pass in that day when the 
Branch appears, that the Lord shall set his hand again to re- 
cover the remnant of his people, which shall be left, from 
Assyria, and from Egypt, and from Pathros, and from Gush, 
and from Elam, and from Shinar, and from Hamath, and 
from the Islands of the sea. 

And he shall set up an ensign for the nations, and shall 
assemble the outcasts of Israel, and gather together the dis- 
persed of Judah from the four corners of the earth. The 
envy also of Ephraim shall depart, and the adversaries of 
Judah shall be cut off ; Ephraim shall not envy Judah, and 
Judah shall not vex Ephraim. 

But they shall fly upon the shoulders of the Philistines to- 
ward the west, they shall spoil them of the east together : 
they shall lay their hands upon Edom and Moab ; and the 
children of Ammon shall obey them. And the Lord shall 
utterly destroy the tongue of the Egyptian sea ; and with 
his mighty wind shall he shake his hand over the river, and 
shall smite it in the seven streams, and make men go over 
dryshod. And there shall be a highway for the remnant of 
his people, which shall be left from Assyria ; like as it was 
to Israel in the day that he came up out of the land of 
Egypt. 

In those days the house of Judah shall walk with the 
house of Israel, and they shall come together out of the land 
of the north, to the land that I have given for an inheritance 
to your fathers. 

But Zion said, Yehovah hath forsaken me, and my Lord 
hath forgotten me. Can a woman forget her sucking child, 
that she should not have compassion on the son of her womb? 



2-20 MESSIANIC PROPHECIES. 

Yea, they may forget, yet will I not forget thee. Behold I 
have graven thee upon the palms of my hands, thy walls are 
contiuually before me. 

Thy waste and desolate places, and the land of thy de- 
struction, shall even now be too narrow, by reason of the in- 
habitants, and they that swallowed thee up shall be far 
away. The children, which thou shalt have, after thou 
hast lost the other, shall say again in thine ears, The place is 
too strait for me, give place to me that I may dwell.. Then 
shalt thou say, Who hath begotten me these, seeing that I 
have lost my children, and am desolate, a captive, and re- 
moving to and fro ? and who hath brought up these ? Be- 
hold, I was left alone ; these, where had they been ? 

Thus saith the Lord God, Behold, I will lift up my hand 
to the Gentiles, and set my standard to the people : and 
they shall bring thy sons in their arms, and thy daughters 
on their shoulders. And kings shall be thy nursing fathers, 
and queens thy nurnsing mothers ; they shall bow down to 
thee with their faces toward the earth, and lick up the dust 
of thy feet. And thou shall know that I am Yehovah ; for 
they shall not be ashamed that wait for me. 

Turn, O backsliding children, saith Yehovah, for I am 
married to you ; and I will take you, one of a city, and two 
of a family, and will bring you to Zion. And I will give 
you pastors according to mine heart, which shall feed you 
with knowledge and with understanding. 

A voice of noise from the city, a voice from the temple, a 
voice of the Lord that rendereth recompense to his enemies. 
Before she travailed, she brought forth ; before her pain 
came she was delivered of a man child. Who hath heard 
such a thing ? Who hath seen such things ? Shall the earth 
be made to bring forth in one day ? or shall a nation be 
born at once ? for as soon as Zion travaled she brought forth 
her children. 

The New Covenant.— Behold, the days come, saith the 
Lord, that I will make a new covenant with the house of Is- 
rael, and with the house of Judah ; not according to the cov 
enant that I made with their fathers, in the day that I took 
them by the hand to bring them out of the land of Egypt ; 
which my covenant they brake, although I was a husband 
unto them, saith the Lord. 

But this shall be the covenant that I will make with the 
house of Israel: After those days, saith the Lord, I will put 
my law in their inward parts, and write it in their hearts. 



MESSIANIC PROPHECIES. 221 

And they shall teach no more every man his neighbor,and 
every man his brother, saying know the Lord ; for they shall 
all know me, from the least of them unto the greatest of 
them, saith the Lord ; for 1 will forgive their iniquity, and 
will remember their sin no more. 

Thus saith the Lord, which giveth the snn for a light by 
day, and the ordinances of the moon and stars for a light by 
night, which divideth the sea when the waves thereof roar ; 
the Lord of hosts is his name. If those ordinances depart 
from before me, saith the Lord, then the seed of Israel also 
shall cease from being a nation before me for ever. Thus 
saith the Lord : If heaven above can be measured, and the 
foundations of the earth searched out beneath, I will also 
cast off the seed of Israel for all that they have done, saith 
the Lord. 

Behold, the days come, saith the Lord, that the city shall 
be built to the Lord from the tower of Hananeel unto the 
gate of the corner, And the measuring line shall yet go 
forth against it upon the hill Gareb, and shall compass 
about Goath. And the whole valley of the dead bodies, and 
of the ashes and all the fields unto the brook of Kidron, unto 
the corner of the horse gate toward the east, shall be holy 
unto the Lord ; it shall not be plucked up nor thrown down 
any more for ever. 

And a highway shall be there, and a way, and it shall be 
called the way of holiness ; the unclean shall not pass over 
it ; but it shall be for those : the wayfaring men, though 
fools, shall not err therein. No lion shall be there, nor no 
ravenous beast shall go up thereon, it shall not be found 
thereon ; but the redeemed shall walk there. 

And the ransomed of the Lord shall return, and come to 
Zion with songs and everlasting joy upon their heads : they 
shall obtain joy and gladness, and sorrow and sighing shall 
flee away. 

Wherefore hear the word of the Lord, ye scornful men, that 
rule this people which is in Jerusalem. Because ye have 
said, We have made a covenant with death, and with hell 
are we at agreement ; when the overflowing scourge shall 
pass through, it shall not come unto us ; for we have made 
lies our refuge, and under falsehood have we hid ourselves. 

Therefore, thus saith the Lord God, Behold, I lay in Zion 
for a foundation stone, a tried stone, a precious cornerstone, 
a sure foundation ; he that belie veth shall not make haste. 
Judgment also will I lay to the line, and righteousuess to the 



223 MESSIANIC PROPHECIES. 

plummet ; and the hail shall sweep away the refuge of lies, 
and the waters shall overflow the hiding place. And your 
covenant with death shall be annulled, and your agree- 
ment with hell shall not stand . when the overflowing scourge 
shall pass through, then \e shall be trodden down by it. 
From the time that it goeth forth it shall take you : for morn- 
ing by morning shall it pass over, by day and by night : and 
it shall be a vexation only to understand the report. 

For the bed is shorter than that a man can stretch him- 
self upon it ; and the covering narrower than that he can 
wrap himself in it. For the Lord shall rise up, as in Mount 
Perazim, he shall be wroth as in the valley of Gibeon, that 
he may do his work, his strange work ; and bring to pass 
his act, his strange act. 

The Messenger. — Behold, I will send my messenger, and 
he shall prepare the way before me : and the Lord, whom 
ye seek, shall suddenly come to his temple, even the mes- 
senger of the covenant, whom ye dolight in ; behold, he 
shall come, saith the Lord of hosts. But who may abide 
the day of his coming ? and who shall stand when he ap- 
peareth ? for he is a like a refiner's fire, and like fuller's 
soap. And he shall sit as a refiner and purifier of silver : 
and he shall purify the sons of Levi, and purge them as 
gold and silver, that they may offer unto the Lord an offering 
in righteousness. Then shall the offering of Judah and Je- 
rusalem be pleasant unto the Lord, as in the days of old, as 
in former years. And I will come near to you to judgment ; 
and I will be a swift witness against the sorcerers, and 
against the adulterers, and against false swearers, and against 
those that oppress the hireling in his wages, the widow, and 
the fatherless, and that turn the stranger from his right, and 
fear not me, saith the Lord of hosts. 

For behold, the day cometh that shall bnrn as an oven ; 
and all the proud, yea all that do wickedly shall be stubble ; 
and the day that cometh shall burn them up, saith the Lord 
of hosts, that it shall leave them neither root nor branch. 
But unto you that fear my name shall the Sun of Righteous 
ness arise with healing in his wings ; and ye shall go forth, 
and £row up as calves of the stall ; and ye shall tread down 
the wicked: for they shall be ashes under the soles of your 
feet in the day that I shall do this, saith the Lord of hosts. 
Remember ye the law of Moses my servant, which J com- 
manded unto him in Horeb for all Israel, with the statutes 
and judgments Behold, I will send you Elijah the prophet 



MESSIANIC PROPHECIES. 223 

before the coming of the great and dreadful day of the Lord, 
And he shall turn the heart of the fathers toward the chil- 
dren, and the heart of the children to the fathers, lest I come 
and smite the earth with a curse. 

The Messiah. — And there shall come forth a rod out of 
the stem of Jesse, and a Branch shall grow out of his roots; 
and the spirit of Yehovah shall rest upon him, the spirit 
of wisdom and understanding, the spirit of counsel and 
might, the spirit of knowledge and of the fear of the Lord; 
and shall make him of quick sagacity in the fear of Ye- 
hovah, and he shall not judge after the sight of his eyes, 
neither reprove after the hearing of his ears ; but with right- 
eousness shall he judge the poor, and reprove with equity 
for the meek of the earth ; and he shall smite the earth with 
the rod of his mouth, and with the breath of his lips shall he 
slay the wicked. And righteousness shall be the girdle of 
his loins, and faithfulness the girdle of his reins. 

The wolf also shall dwell with the lamb, and the leopard 
shall lie down with the kid ; and the calf and the young lion 
and the fatling together ; and a little child shall lead them. 
And the cow and the bear shall feed ; their young ones shall 
lie down together ; and the lion shall eat straw like the ox. 
And the sucking child shall play on the bole of the asp, and 
the weaned child shall put his hand on the cockatrice' dem 
Thev shall not hurt nor destroy in all my holy mountain : 
for the earth shall be. full of the knowledge of Yehovah 
as the waters cover the sea. 

Behold, tbe days come, saith the Lord, that I will raise 
unto David a righteous Branch, and a King shall reign and 
prosper, and shall execute justice and judgment in the earth. 
In his days Judah shall be saved, and Israel shall dwell safe- 
ly : and this is his name whereby he shall be called, THE 
LORD OUR RIGHTEOUSNESS, YEHOVAH— TSID- 
KENU. 

Behold, a king shall reign in righteousness, and princes 
shall rule in judgment, and a man shall be as a hiding place 
from the wind ; and a covert from the tempest ; as rivers of 
water in a dry place, as the shadow of a great rock in a 
weary land. Then judgment shall dwell in the wilderness 
and righteousness remain in the fruitful field. And the work 
of righteousness shall be peace : and the affect of righteous- 
ness, quietness and assurance forever. And my people shall 
dwell in a peaceable habitation, and in sure dwellings, and 
in quiet resting-places. 



224 MESSIANIC PROPHECIES. 

Thus saith the Lord, It is a light thing that thou shouldst 
be my servant to raise up the tribes of Jacob, and to restore 
the preserved of Israel; I will also give thee for a light to the 
Gentiles, that thou mayst be my salvation unto the end of 
the earth. For the Lord promised unto Abraham, saying, 
In blessing I will.bless thee, and in multiplying I will mul- 
tiply thy seed as the stars of heaven, and as the sand which 
is on the seashore. And thy seed shall possess the gates of 
his enemies. And in thy seed shall all the nations of the 
earth be blessed, because thou hast obeyed my voice. 

The Thrones. — Ij Danield, behel till the thrones were 
cast down, and the ancient of days did sit, whose garments 
were white as snow, ane the hair of his head like the pure 
wool; his throne was like the fiery flame, and his wheels as 
burning fire. A fiery stream issued and came forth before 
him ; thousand thousands ministered unto him, and ten 
thousand times ten thousand stood before him ; the judg- 
ment was set and the books were opened. 

I beheld then because of the voice" of the great words 
which the horn spake ; I beheld even till the beast was slain, 
and his body destroyed and given to the burning flame. 

As concerning the rest of the beasts, they had their domin- 
ion taken away; yet their lives were prolonged for a season 
and a time. 

I saw in the night visions, and, behold, one like the son 
of man came with the clouds of heaven, and came to the an- 
cient of days, and they brought him near before him. And 
there was given him dominion, and glory, and and a king- 
dom, that all people, nations, and languages should serve 
him ; his dominion is an everlasting dominion, which shall 
Dot pass away, and his kingdom that which shall not be de- 
stroyed. 

Now as I, Ezekiel, beheld the living creatures, behold one 
wheel upon the earth by the living creatures, with his four 
faces. The appearance of the wheels and their work was 
like unto the color of a beryl ; and they four had one like- 
ness ; and their appearance and there work was as a wheel 
in the middle of a wheel. When they went, they went upon 
their four sides, and they turned not when they went. 

As for their rings they were so high that they were dread- 
ful ; and their rings were full of eyes round about them four, 
and when the living creatures went, the wheels went by 
them ; and wheu the living creatures were lifted up from 
the earth, the wheels were lifted up. 



MESSIANIC PROPHECIES. 225 

And above the firmament that was over their neads was 
the likeness of a throne, as the appearance of a sapphire 
stone : and upon the likeness of the throne was the likeness 
as the appearance of a man above upon it And I saw as 
the color of amber, as the appearance of fire round about 
within it, from the appeal ance of his loins even upward, I 
saw as it were appearance of fire, and it had brightness 
round about. 

As the appearance of the bow that is in the cloud in the 
day of rain, so was the appearance of the brightness round 
about. This was the appearance of the likeness of the glory 
of the Lord. 

The True Saviour- — Thus saith Yehovah the King of Is- 
rael, and his Redeemer Yehovah of hosts : I am the first, 
and I am the last, and beside me there is no God. I, even 
I, am Yehovah. and beside me there is no savior. I have 
declared, and have saved. 

And Yehovah shall be King over all the earth ; in that 
day shall there be one Yehovah, and his name one. 

Thus saith Yehovah, your Redeemer, the Holy One Of Is- 
rael ; for your sake I have sent to Babylon, and have brought 
down all their nobles and the Chaldeans. 

One shall say, I am Yehovah' s ; and another shall call 
himself Jacob; and another shall subscribe with his hand 
unto Yehovah, and surname himself with the name of Israel. 
The God of Israel, Yehovah of hosts is his name. O Jacob, 
my called one; I am the first, and I am the last. 

The Great Battle,— And at that time shall Michael stand 
up, the great prince which standeth for the children of thy 
people, and there shall be a time of trouble, such as there 
never was since there was a nation even to that same time : 
and at that time thy people shall be delivered, every one 
that shall be found written in the book. 

And many of them that sleep in the dust of the earth shall 
awake, some to everlasting life, and some to shame and ev- 
erlasting contempt. And they that be wise shall shine as 
the brightness oi the firmament ; and they that turn many to 
righteousness, as the stars forever and ever. 

But thou, O Daniel, shut up the words, and seal the book, 
even unto ihe time of the end; many shall run to and fro, 
and knowledge shall be increased. Then I Daniel looked, 
and behold, there stood other two, the one on this side of 
the bank of the river, and the other on that side of the bank 
of the river. And one said to the man clothed in linen, 



226 MESSIANIC PROPHECIES. 

which was upon the waters of the river, How long shall it 
be to the end of these wonders? And I heard the man 
clothed in linen, which was upon the waters of the river, 
when he held up his right hand, and his left hand unto 
heaven, and sware by him that liveth forever, that it shall 
be for a time, times, and a half; and when he shall have ac- 
complished to scatter the power of the holy people, all these 
things shall be finished. 

Gog and MagOg. — And the word of Yehovah came unto 
me, saying, Son of man, set thy face against Gog, the land 
of Magog, the prince of Rosh, Meshech and Tubal, and say, 
Thus saith the Lord God, behold I am against thee, O Gog, 
prince of Rosh, Meshech, and Tubal ; and I will turn thee 
back, and put hooks into thy jaws, and I will bring thee 
forth, and ail thine army, horses and horsemen, all of them 
clothed with all sorts of armour, a great company with buck- 
lers and shields, all of them handling swords. Persia, Ethi- 
opia, and Phut with them, Gomer with his bands, the house 
ofTogarmahof the north quarters, and all his bands and 
many people. 

Surelv in that day there shall be a great shaking in the 
land of Israel, so that the fishes of the sea, and the fowls of 
heaven, and the beasts of the field, and all the men that are 
on the face of the earth, shall shake at my presence, and the 
mountains shall fall down and the towers shall fall. And I 
will call for a sword against Gog throughout all my moun- 
tains, every man's sword shall be against his brother. And 
I will plead against him with pestilence and with blood ; and 
I will rain upon him, and upon his bands, and upon he 
many, people who are with him, an overflowing rain, and 
great hail-stones, fire and brimstone. Thus will I magnify 
myself, and sanctify myself, and I will be known in the eyes 
of many nations, and they shall know that I am Yehovah. 

And they that dwell in the cities of Israel shall go forth, 
and set on fire and burn the weapons, both the shields and 
the bucklers, the bows and the arrows, and the javelins and 
spears, and they shall make a fire of them seven years, Thus 
saith the Lord God, Speak unto the fowl of every wing, and 
to every beast of the field, Assemble yourselves, from every 
side, to my slaughter that I sacrifice for you, even a great 
sacrifice upon the mountains of Israel, that ye may eat the 
flesh of the mighty and drink the blood of the princes 
of the earth, of rams, of bullocks, all of them fatlmgs 
of Bashan. 



MESSIANIC PROPHECIES. 227 

The Battle at Jerusalem, For Yehovah will gathei 

all nations against Jerusalem to battle, and the city shall be 
taken, and the houses rifled, and the women ravished, and 
half of the city shall go forth into captivity, and the residue 
of the people shall not be cut off from the city. Then shall 
Yehovah go forth, and fight against those nations, as when 
he fought in the day of battle. And his feet shall stand in 
that day upon the mount of Olives, which is before Jerusalem 
on. the east, and the mount of Olives shall cleave in the 
midst thereof towards the east,, and towards the west, and 
there shall be a great valley, and half of the mountain shall 
remove toward the north, and half of it toward the south. 
And ye shall flee to the valley of the mountains ; for the val- 
ley of the mountains shall reach unto Azal ; yea, ye shall 
flee, like as ye fled before the earthquake in the days of Uz- 
ziah king of Judah : and the Yehovah my God shall come, 
and all the saints with thee. 

And it shall come to pass in that day, that it shall be 
evenly light over the parts of the earth. And living waters 
shall go out from Jerusalem ; half of them toward the East- 
ern sea, and half of them toward the hinder sea ; in summer 
and in winter it shall be. 

And the land shall be turned as a plain from Geba to 
Rimmon south of Jerusalem ; and it shall be lifted up, and 
inhabited in her place, from Benjamin's gate unto the place 
of the first gate, unto the corner gate, and from the tower of 
Hananeel unto the king's winepresses. And the men shall 
dwell in it, and there shall be no more utter destruction : 
but Jerusalem shall be safely inhabited. And this shall be 
the plague wherewith the Lord will smite all the people that 
have lought against Jerusalem ; their flesh shall consume 
away while they stand npon their feet, and their eyes shall 
consume away in their holes, and their tongues shall con- 
sume away in their mouth. And it shall come to pass in 
that day, that a great tumult from the Lord shall be among 
them; and they shall lay holdeveryone on the hand of his 
neighbor, and his hand shall rise up against the hand of his 
neighbor. And Judah also shall fightat Jerusalem ; and the 
wealth of all the heathen round about shall be gathered to- 
gether, gold and silver, and apparel in great abundance. 

And it shall come to pass that everyone that is left of alt 
the nations which came against Jerusalem, shall even go up 
from year to year to worship the Kintne Yehovah ofhosts,, 
and to keep the feast of the tabernacles. 



228 MESSIANIC PROPHECIES. 

The Christian teachers claim that the following verses were 
fulfilled by Jesus of Nazareth eighteen hundred years since. 

The Seed of Woman.— And I will put enmity between 
thee and the woman, and between thy seed and her 
seed , it shall bruise thy head, and thou shalt bruise 
its heel. 

The sceptre shall not depart from Judah, nor a law- 
giver from betweeu his feet; until the coming to Shi- 
loh, and unto him shall the gathering of the people 
be. 

I will rise them up a prophet from among their 
brethren, like unto Moses, and I will put my words 
in his mouth ; and he shall speak unto them all that 
I command him. And it shall come to pass that 
whosoever will not hearken unto my words which he 
shall speak in my name, I will require it of him. 

But thou, Bethlehem, Ephratah, though thou be 
little among the thousands of Judah, yet out of thee 
shall he come forth that is to be ruler in Israel. 

Therefore the Lord himself shall give you, Ahaz, a 
sign ; Behold, a young woman, almeh, shall conceive 
and bear a son, and shall call his name Immanuel. 
Butter and honey shall he eat that he may know to 
refuse the evil and choose the good. 

(And Mary brought forth a son, and they called his 
name Jesus or Saviour. 

When Israel was a child, then I loved him, and 
called my son out of Egypt. As they called them, so 
they went from them ; they sacrificed unto Baalim, 
and burned incense to graven images. 

Thus saiththe Lord ; A voice was heard in Ramah, 
lamentation, and bitter weeping ; Rachel weeping 
for her children , refused to be comforted for her chil- 
dren, because they were not. 

The voice of him that crieth in the wilderness, Pre- 
pare ye the way of the Lord, make straight in the 
desert a highway for our God. Every valley shall be 
exalted, and every mountain and hill shall be made 
low ; and the crooked shall be made straight, and the 
rough places plain. And the glory of the Lord shall 
be revealed, and all flesh shall see it together ; for 
the mouth of the Lord hath spoken it. 

Behold, I will send my messenger, and he shall pre- 
pare the way before me : and the Lord, whom yeseek, 
shall suddenly come to his temple. 



MESSIANIC PROPHECIES. 229 

Behold I will send you Eiijah the prophet before 
Jthe coming of that great and dreadful day of Yeho- 
vah. 

And I will shake all nations, and the desire of all 
nations shall come : and I will fill this house with 
glory, saith the Lord of hosts. 

Behold my servant whom I uphold ; mine elect, in 
whom my soul delightetli ; I have putmy spirit upon 
him : he shall bring forth judgment to the Gentiles. 
He shall not cry, nor lift up, nor cause his voice to 
be heard in the street. A bruised reed shall he not 
break, and the smoking flax shall he not quench ; he 
shall bring forth judgment unto truth. 
- The spirit of the Lord God is upon me, because Ye- 
hovah hath anointed me to preach good tidings to 
the meek, he hath sent me to bind up the broken- 
hearted, to proclaim liberty to the captives and the 
opening of the prisons to them that are bound. 

Then the eyes of the blind shall be opened, and the 
ears of the deaf shall be unstopped. Then shall the 
lame man leap as a hart, and the tongue of the dumb 
sing. 

Many are the afflictions of the righteous : but the 
Lord delivereth him out of them ; he keepeth all his 
bones, not one of them is broken. They pierced my 
hands and feet, they part my garments among them 
and cast lots upon my vesture, 

For thou wilt not leave my soul in hell, neither wilt 
thou suffer thine holy one to see corruption. Thou 
wilt show me the path of life ; in thy presence is ful- 
ness of joy ; at thy right hand there are pleasures for- 
ever more. 

Rejoice greatly, O daughter of Zion; shout, O 
daughter of Jerusalem ; behold, thy king cometh un- 
to the : he is just, <and having salvation ; lowly, and 
riding upon an ass, and upon a colt the foal of an ass. 

Seventy sevens are determined upon thy people , 
and upon the holy city, to finish the transgression, 
and to make and end of sin, and to make reconcilia- 
tion for iniquity, and to bring in everlasting righte- 
ousness, and to seal up the vision and prophecy, and 
to anoint the Most Holy. Know therefore, and un- 
derstand, that from the going forth of the command- 
ment to restore and to build Jerusalem, unto the 



230 MESSIANIC PROPHECIES. 

Messiah the Prince, shall be seven sevens, and three- 
score and two sevens ; the street shall be built again, 
and the wall even in troublous times. And after 
three score and two sevens shall Messiah be cut off, 
and nothing remains to him ; and the people of the 
prince that shall come shall destroy the city and the 
sanctuary ; and the end thereof shall be with a flood, 
and unto the end of the war desolations are deter- 
mined. And he shall confirm the covenant with 
many for one week ; and in the midst of the week he 
shall cause the sacrifice and the oblation to cease, and 
for the overspreading of abominations he shall make 
it desolate, even unto the consummation, and that de- 
termined shall be poured upon the desolate. Dan. 9. 

The following passages are the ones usually referred to Jesus : 
General ones declaring the coming of a Messiah, Gen. 3. 15; 
Deut. 18. 15; Ps. 89. 20; Is. 2. 2; 9. 6;— the nation, tribe, and fam- 
ily he was to descend from, Gen. 12. 3; 49. 8; the time when he 
was to appear, Dan, 9. 24; Mai. 3. 1; the place of his birth, Mic. 5. 
2; that a messenger should go before him, Is. 40. 3; Mai. 3. 1; 4. 
5; that he was to be born of a virgin, Is. 7.14; that there should 
be a massacre at Bethlehem, Jer. 31. 15; that he should be car- 
ried into Egypt, Hos. 11. 1; that he should be hated and perse- 
cuted, Ps. 22. 6; 35. 7. 12; 109. 2; Is. 49. 7; 53. 3; that the Jews and 
Gentiles should conspire to destroy him, Ps. 2.1; 22.12; 41. 5; 
that he should ride triumphantly into Jerusalem, Ps. 8.2; Zech. 
9. 9 : that he should be sold for thirtypieces of silver, Zeeh. 11. 
12; that he should be betrayed by one of his own familiar friends, 
Ps. 41. 9; 55. 12; that his disciples should forsake him, Zech. 13. 
7; that he should not plead upon his trial, Is. 53. 7; that he 
should be scourged, Is. 50. 6; that he should be crucified, Ps. 22. 
14, 17 ; that they should offer him gall and vinegar to drink, Ps. 
22. 15; 69, 21; that they should part his garments, and cast lots 
Tipon his vesture, Ps. 22. 18; that he should be mocked by his ene- 
mies, Ps. 22. 16; 109. 25; that his side should be pierced, Zech. 12. 
10; also his hands and his feet, Ps. 22. 16; Zech. 13. 6; that he 
should be patient under his sufferings. Is. 53. 7; that a bone of 
him should not be broken, Ps. 34. 20; that he should die with 
malefactors, Is. 53. 9, 12; that he should be buried with the rich, 
Is. 53. 9: that he should rise again from the dead, Ps. 16. lOt that 
the potter's field should be bought with the purchase money. 
Zech. 11. 13. 



THE CONTRAST. 231 

The Contrast. — By the side of the magnificent 
descriptions of the New Heavens and New Earth, 
the universal kingdom of happiness and peace, we 
have now placed the tragical pictures of sorrow 
and failure which the Christian world has applied 
to Jesus of Nazareth, and his career eighteen hun- 
dred years since. We have to inquire whether the 
fulfilment of such a very small proportion of the 
prophecies was sufficient to establish his claim to 
the Messiahship at that time; and also to consider 
the question of a second coming. 

The fulfilled passages number less than the one 
sixth part of the whole messianic prophecies. For 
every verse claimed as fulfilled, there are five ver- 
ses which no one would have the hardihood to 
claim were in any manner fulfilled. But the case 
is much worse than the mere comparison of num- 
bers would indicate. For not one of these claimed 
verses contains the promise of any thing good for 
mankind. A large part of them refer to such per- 
secutions as have been the common lot of those 
who attempted to reform the institutions of men. 
They were not one whit more true of Jesus than 
they were of a hundred other men. No one can 
read history and remain blind to this fact. 

And where the prophecies seemed to be definite 
and circumstantial, examination shows they were 
not so. To name a child Jesus, is not to fulfil a 
passage which says he shall be called Emanuel, for 
the two names are not equivalents, they do not 
mean the same thing at all. The Roman soldiers 
cast lots upon his vesture, but so they did upon 
other criminals which they executed. They gave 
him vinegar to drink. That also was their practice 
with others. If the passage H Out of Egypt I called 



232 SEPHERVA. 

my son," applied to Jesus, then he offered sacri- 
fices to graven images, for this is affirmed in the 
next verse. Such things as these could not pos- 
sibly serve to distinguish the Messiah from other 
men. 

The whole of the 53rd chapter of Isaiah has been 
referred to Jesus. But the beginning of that pas- 
sage says that it is speaking of some one who is 
styled "My servant." And seven times in the chap- 
ters just preceding this, Yehovah has declared that 
the nation of Israel is his servant. To say that this 
chapter refers to the Messiah, is to contradict the 
direct words of Yehovah himself. 

It is true that two hundred years after the time 
of Isaiah, through another prophet, Zechariah, we 
are told that the Branch (Zemach) is my servant. 
But Zechariah also says that this Branch is Joshua 
the son of Josedak the high priest. He therefore 
could not be the great Messiah. 

The Jewish people in themselves, have fulfilled 
the 53rd chapter of Isaiah to the very letter. But 
Jesus did not. For it says that after his sufferings 
he should see his children and prolong his days. 
But Jesus never had any children, and he died at 
the early age of thirty three. It has been preten- 
ded that his children means the church, that is, 
while the suffering were literal and real, the bles- 
sings were only figurative ! 

At the end of his life, Jesus seemed to realize 
that he could not fulfil the messianic prophecies, 
for he declared that his kingdom was not of that 
age, but that he would come to establish it in pow- 
er. Whatever may have been the cause of his 
failure, the facts of the history can not be trav. 
ersed. We must explain it by saying that his mis. 



THE KINGDOM LITERAL. * 233 

sion was to offer the kingdom to that generation 
before their long dispersion, but that the Jewish 
mind could not then accept the terms and condi- 
tions which he proposed. The Jews could not see 
that a disconnected collection of moral precepts, 
and the healing of a few sick people, would deliver 
them from the hard yoke of Roman power, and 
from the multiform evils that cursed their social 
and political life. 

And so, guided by fanatical bigotry and blind 
hate, they put him to the horrible death of cruci- 
fixion. He died because he was true to the spirit- 
ual light within him, a light which could not pene- 
trate or dissipate the darkness of that age. 

A little further on we shall consider the question 
of a Second Coming. We must here notice how 
Christians have turned aside the obvious meaning* 
of the prophets. For they claim that the prophecies 
apply to the Church ; that it is the true Israel. 

How false this claim has always been, is seen 
from the direct words of Yehovah. For he says 
that in the day that the Messiah appears, in that 
veTy age, and not eighteen hundred years after- 
ward, he will set forth his hand and gather the 
twelve tribes of Israel, the ten lost tribes as well 
as the tribes of Judah and Benjamin ; and plant 
them forever in the land in which their fathers 
have dwelt, upon the mountains of Israel, and that 
he will there establish them as at the first, and 
that they shall no more be two nations, and they 
shall not again be plucked up, but shall dwell in 
safety forever. If this language has not a literal 
meaning, then it would be impossible for God to 
find words in the whole oompass of human lan- 
guage, by which a literal meaning could be ex- 



i 



234 * SEPHERVA. 

pressed. The promise is repeatedly expressed in 
the strongest terms. Indeed, to use the words of 
another, those who assent to the true laws of lan- 
guage and of symbols, will no more deny or doubt 
that the prophecies teach that the Israelites are to 
be actually restored, than those who assent to the 
definitions and axions of geometry will deny the 
demonstrations founded on them. 

Jesus choose twelve apostles, to rule over the 
twelve tribes of Israel. But they did not gather 
the tribes, they never ruled them, they did not or- 
ganize the church into twelve departments after 
the one divine model ; six of them sunk out of 
sight without leaving a trace of their history or of 
their personal character ; and since the days of 
the apostles the church has never had twelve de- 
partments, twelve doctrines, twelve rulers, twelve 
symbols, or indeed twelve anything. 

If the restoration of the people of Israel has on- 
ly a spiritual sense, and means the Christian church, 
then the carrying away of Israel to Babylon was 
only in a spiritual sense, and not literal. For the 
some prediction speaks of both the dispersion and 
the restoration. If Shalmaneser and Nebuchad- 
nezzar only took the Christian Church, and not the 
literal cities of Samaria and Jerusalem, then and 
only then, may we interpret the prophecies to 
mean that the Church is to be enlarged and re- 
stored, instead of the literal people of Israel, and 
the literal cities of Palestine. 

The church has persistently done all of the things 
which Jesus forbade in his followers. 

The prophets assert in the most positive manner 
that the kingdom of Messiah shall be one of uni- 
versal peace. Nation shall not lift up sword against 



& 



THE TRUE MESSIAH. 235 

nation, neither shall they learn war any more. But 
every Christian Nation, without exception, has en- 
gaged in repeated wars, and its priests have sanc- 
tioned these wars. (Christian nations still fight 
with the skill of demons, and Christian sects still 
quarrel with malignant hate, in this year after 
Christ 18S1. In the light of these facts, to call the 
Christian Church the kingdom of the Messiah, is 
to utter an atrocious falsehood. 

Nor does the Christian religion, as explained by 
its teachers, contain the foundations upon which 
the Kingdom is to be laid. For it does not con- 
tain any provisions, or principles, or laws, which 
could be formulated into a system and applied in 
a literal kingdom as its constitution. All things 
must be made new. The confused Babel of Christ- 
ian sects can not be patched up into the New Je- 
rusalem. 

It is as easy to distinguish between the figura- 
tive and the literal language of the prophets, as it 
is to distinguish these in the common speech of 
every day life. When the prophets speak of a 
great day of burning, against the wicked, they no 
more mean a fire like that of wood and coal, than 
when we now speak of " burning hate,'' " fiery 
passions," " getting into hot water." The figure 
of speech means that a force would be used suffi- 
cient to destroy the evil referred to. 

The True Messiah. — The prophets have a great 
deal to say about the coming Kingdom, and but a 
very little to say about the King who was to be 
its great founder. And we have a right to think 
that this shows that the kingdom was much more 
important than the king. In contradiction to the 
prophets, the Christain world centered all of its 



236 SEPHERVA. 

hopes in a person, and has cared little for the om- 
nipotent and immortal system of truth and life 
which he was to establish. 

In all the Hebrew prophets, there is not even a 
hint that the Messiah was to be a God, or any- 
thing more than an extraordinary man, excelling 
all other men in his wisdom, his loftiness of pur- 
pose, and the enduring benificence of his govern- 
ment. Had the prophets foretold that God him- 
self was to come as the Messiah, the Jews could 
not have failed to read it ; but they had no such 
expectation. 

If we are told that the Divinity of the Messiah 
was not to be revealed until his appearance, then 
we ask how could God come and live here in a 
body, and yet not say one single thing which men 
did not know before ? Is so God much more ignorant 
than any one of the ten thousand scientific men 
who are living to-day ? He, the Creator of the 
World, stands thirty years among men, speaking 
familiarly three languages, and yet does not so 
much as explain how a single plant grows, or a 
single pebble is formed. How could he have 
avoided displaying his superior knowledge, when 
he so constantly used these natural objects to il- 
lustrate his discourses ? 

Healing a few sick people by miraculous power 
was a poor substitute for great sanitary systems, 
which should banish disease, and its causes from 
the world. 

A few noble precepts about love and unselfish- 
ness have proved powerless against the organized 
injustice of governments and aristocracies of 
wealth, which have ground down the life and fed 
on the spoils of the people. 



PLAN OF SALVATION. 237 

The command to be perfect, even as your Fa- 
ther in heaven is perfect, was a poor substitute 
for a system of integral education, which should 
secure to every child the glory of a mind and body 
trained and developed in perfect symmetry. 

To bless little children, and say " Of such is the 
kingdom of Heaven," seems like a dreadful mock- 
ery in a Christian civilization which allows one 
half of the children to die before the age of five 
years, from easily preventible causes of disease. 

-The spasm of conversion and the hope of escap- 
ing hell, was but a sad substitute for the spiritual 
unity of mankind and the conscious and perpetual 
communion with the angelic world. The scope of 
religion is immensely broader and deeper than the 
Christian definition and example. 

No system of doctrines and of life was formula- 
ted by Jesus. Cut off while his mission was scarce- 
ly begun, the work was left to other hands. Christ- 
ianity was molded into form by monastic teachers, 
who substituted impractical and false dogmas for 
the simple precepts of their professed master. 
These impostors put forth the dogmas expressed in 
the phrases "Saved by the blood of Christ,' 7 "Jus- 
tified by Faith," " By the deeds of the law no flesh 
shall be justffied," "Vicarious Atonement," "Christ 
our substitute,'' "Imputed Righteousness," " Mys- 
tery of Godliness." Not one of these formed any 
part of the teachings of Jesus. Not one of them 
belonged to the character of that Messiah who was 
foretold by the prophets. There is not a single 
passage in the old Testament which says that the 
Messiah should be offered as a sacrifice for the 
sins of men, and that through this substitution 
they were to gain admittance to heaven. According 



238 SEPHERVA. 

to christian teaching, their master preached three 
years without once stating the central doctrine on 
which the Plan of Salvation rests. 

The writer of the first fourteen Epistles of the 
New Testament sums up his own teachings in 
these words : "We know that a man is not justi- 
fied by the works of the law, but by the faith of 
Jesus Christ, for by the works of the law shall no 
flesh be justified. For through the law I am dead 
to the law. If righteousness come by law, then 
Christ is dead in vain. Christ is the end of the 
law for righteousnes, to every one that believeth. 
Ye are become dead to the law and delivered from 
it. A man is justified by faith without the deeds 
of the law. If ye are led by the spirit, ye are not 
under the law. The law was a schoolmaster to 
bring us to Christ, but after that faith is come, we 
are no longer under a schoolmaster. Ye are not 
under the law, but under grace. We are justified 
by the blood of Christ, who is our propitiation, 
and who bore the curse of the law for us-. With- 
out the shedding of blood there is no remission of 
sins." Such are the doctrines which that writer 
attempts to support through his Epistles by a ser- 
ies of the most amazing sophistries and false quo- 
tations that ever found expression in words. Upon 
these doctrines the Christian theology was founded 
and by these texts it was defended. We must re- 
member that the writer of these epistles spoke 
wholly by his own authority, that he did not claim 
and did not show the authority of inspiration. And 
against his teachings stand the express and un- 
equivocal declarations of Jesus, in these words : 
u Think not that I came to destroy the law, but to 
fulfil. For truly I say unto you : Till heaven and 



PLAN OF SALVATION. 239 

earth pass away, not one jot or tittle shall pass 
from the law, till all things be accomplished. Who- 
soever shall do and and teach the commandments 
of the law, shall be called great in the kingdom 
of heaven. If thou wilt have eternal life, obey 
the commandments given by Moses, these do and 
thou shalt live. Ye must obey the law more fully 
and more in its spirit, then even the strict Phari- 
sees. 

It is impossible to reconcile these teachings of 
Jesus with those of the Epistles. For a law can 
not be destroyed or set aside by being obeyed. 
The law of seeing requires that light should enter 
the eye. We do not set the law aside by going 
into a room which is full of light. We have obeyed 
the law, but it still remains in force. The spiritual 
laws are as much a part of man's spirit, as the 
laws of vision are inseparable from the eye. Take 
away the laws, and our spirits would have neither 
action, power, or even existence. 

But long before the time of Jesus, we find that 
Yehovah himself had declared the truth, through 
Ezekiel, in these words : 

" Yet say ye, Why ? doth not the son bear the 
iniquity of the father ? 

When the son hath done that which is lawful 
and right and hath kept all my statutes, and hath 
done them, he shall surely live. The soul that 
sinneth, it shall die. The son shall not bear the 
iniquity of the father, neither shall the father bear 
the iniquity of the son : the righteousness of the 
righteous shall be upon him, and the wickedness 
of the wicked shall be upon him. 

But if the wicked will turn from all his sins that 
he hath committed, and keep all my statutes, and 



240 SEPHERVA. 

do that which is lawful and right, he shall surely 
live, he shall not die. All his transgressions that 
he hath committed, they shall not be mentioned 
unto him : in his righteousness that he hath done 
he shall live." 

And David says " The Law of Yehovah is per- 
fect, giving peace to the soul, the commandment 
of Yehovah is clear, enlightening the eyes. They 
are sweeter than honey, and in keeping them there 
is great reward. 

The Christians have coolly rejected the teach- 
ings of Yehovah and of Jesus, and put in their 
place the opposite doctrines of the Epistles. 

Justice demands that those who have sinned 
shall be punished. But says Dr. Hodge, an emi- 
nent theologian, " Unless the Redeemer was a sa- 
crifice on whom our sins were laid, who bore the 
penalty we had incurred, it is no atonement. He 
suffered the penalty of the law in our stead." The 
punishment of all our guilt was absolutly and ac- 
tually borne by Christ," says another equally dis- 
tinguished Christian preacher. To this it must be 
answered that, The satisfaction by substitution is 
impossible. If the law had said that either we or 
a substitute should die, this might be, but it said 
no such thing. The law is before us, and we see 
with our own eyes that it contains no such clause. 
If I cut off my finger, than it will be my finger 
that will perish, it will not be the finger of my 
neighbor. It is true that indirectly my neighbor 
may suffer, just as other parts of my own body 
might suffer, from the loss of the finger. 

It has been supposed that all the sacrifices were 
types of the Messiah. But the Old Testament does 
anywhere say or hint such a thing. From the very 



PLAN OF SALVATION. 241 

nature of sacrifices it has been proved, in the 
ninth chapter of this Book, that the Messiah could 
not be a sacrifice. 

We must judge of the character of the Messiah 
by the nature of the government which he was to 
establish. It involves the unfolding of new forms 
of knowledge as the basis of a new life. It has 
been falsely taught that Love was the one distin- 
guishing element in his character. But Yehovah 
himself has declared differently. Through Isaiah 
he names four intellectual qualities of the Messiah. 
These are Wisdom, Sagacity, Counsel, and Know- 
ledge. With these he mentions only one quality 
of Love or feeling, and this is the fear of Yehovah, 
with one of Will, the spirit of might or strength. 

A perfect character must have as much wisdom 
as love, and as much of will as of either the others. 
The three are equal parts of the mind, bound to- 
gether by inseparable laws of action and depen- 
dence. 

The expectation of the Jews at the present time, 
(1880) is in harmony with the teachings of the 
prophets, and with the deductions of science. In 
the words of a leading Jewish Journal *' The Mes- 
siah is to be, according to our belief, but a man 
of marvellous intelligence and power of influence 
and organization. There is no reason why the 
prophecies, in which the vast majority of us de- 
voutly believe, may not be fulfilled in an appar- 
ently natural and consequent manner." The pro- 
phets do not predict the exertion of any miracu- 
lous power in connection with the establishment 
of the kingdom. If it required a miracle to intro- 
duce it, then a perpetual miracle would be requir- 
ed to sustain its activities. The truth is far from 



242 SEPHERVA. 

such a notion. For the Kingdom and its laws are 
a part of a plan which was eternal in the Divine 
Mind. 

The desolation of Palestine was brought about 
by the acts of men. It must be restored by the 
labor of man. But in doing this, man must work 
after the divine model and then he will have di- 
vine assistance. 

The idea and the hope for a Messiah were of 
very gradual devefopment among the ancient Is- 
raelites, The word Messiah means one who is an- 
ointed, like the King or the Highpriest. David 
calls himself the Messiah, and Solomon applies 
the same term to himself. So did others who could 
not be regarded as in any way types of the great 
Deliverer. After the Captivity, the Jews came at 
length to use the term in an exclusive sense. 

All human history displays the fierce and con- 
tinued conflict between the lower and the higher 
powers, between the spheres of darkness and of 
light in man. At last the great final struggle comes, 
and the leader of the hosts of light is the Messiah. 
He must organize the higher faculties and attri- 
butes of man into the permanent institutions and 
structure of society, or his triumphs will be as un- 
stable as the sand, as transitory as a summer va- 
por. 

Only in this Book of Israel is such a high struc- 
ture set forth. Only in the Hebrew prophets and 
nation are its magnificent symbols and types fore- 
shown with completeness. Yet the hope of a Mes- 
siah was equally a part of the religious creeds f 
China, of India, Persia, and Arabia. Thus Kong- 
fu-tse, in the Tshoung Young, says, " A great 
Holy One shall appear in the latter days, to whom 



A SECOND COMING. 243 

nations look forward as fading flowers thirst for 
rain. His all penetrating spirit, his prudence, vir- 
tues and counsel, shall govern the world without 
the prestige of power. The nations seeing him 
will prostrate themselves before him ; and hearing 
him they shall be convinced, and with one voice 
praise his works. China shall see the rays of his 
glory approaching, which shall penetrate even to 
the savage nations, and to the unapproachable 
wilderness. ,, 

-In the Persian Zend A vesta, we find Zarathustra- 
saying, " In the last time a man shall appear who 
will adorn the world with religion and righteous- 
ness, Kings shall obey him, and all his undertak- 
ings shall prosper. He shall give victory to true 
religion. In his time rest and peace shall prevail,, 
all dissensions cease, and all grievances be done 
away. 

The Bhuddists of India believe that the next 
coming will be an incarnation of Bhudda, the same 
person who founded their religion. 

The Moslems exspect that the Messiah, El Me- 
di, will appear in 1882, the 1260th year of the 
Hegira. Then, or in 1885, the false prophet, El 
Dajal, will appear to oppose him, but will be over- 
come. 

A Second Coming. — The Hebrew prophets say 
nothing whatever about a second coming of the 
Messiah, and the Christian expectations concern- 
ing it are based wholly upon the New Testament 
predictions. # 

While Christians accuse the ancient Jews of 
falsely understanding the prophecies of the first 
coming to be all literal and material, the Christ- 
ians themselves do the same thing in regard to 



244 SEPHERVA. 

the New Testament predictions of a second com- 
ing. They have not seen that certain figures 
which are used must be spiritual and can not be 
material or physical. 

Four times it is declared " He shall come in the 
clouds of heaven.'' One of these times it is said 
that it shall be in the same manner as the disciples 
saw him ascend from the Mount of Olives, But 
that was in the daytime and in plain sight of all 
Jerusalem, and if the clouds were of watery vapor, 
if the light was material light, then it must have 
been wittnessed by thousands of Jews. Yet no 
one saw it except the disciples. And therefore 
they saw it spiritually just as they saw the trans- 
figuration, and not physically; even as the prophet 
Daniel saw the same clouds in a vision. A cloud 
of light guided the Israelites at the time of the 
Exodus ; but it seemed only darkness to the 
Egyptians, like an ordinary cloud. If he comes 
again in that way, then no one will see him unless 
their spiritual sight is opened. That the clouds are 
spiritual clouds, such as we have proved to exist, 
in the fourth chapter, is conclusively shown by the 
declaration that " He shall come like a thief in the 
night." This is also repeated four times, and must 
be just as true as the other. The peculiarity of a 
thief's coming is its secrecy, we do not know that 
he has come until afterwards. If Jesus should 
come conspicuously in shining rain-clouds, then it 
would not be like a thief. But if the clouds are com- 
posed of spiritual light, then only a few will see 
them when he comes, yet after the kingdom is 
established, all the nations will both see and real- 
ize its glory. That would be coming like a thief. 

It is certain that we cannot know in what man- 



SECOND COMING 245 

ner the kingdom will come unless we know its 
plan, its constitution, and its methods of life. 
Without this knowledge we can not know what 
means are necessary for its establishment. 

We have proved in the eighth chapter that the 
plan and laws of that kingdom are now, and al- 
ways have been, a part of the constitution of man, 
and that they can only be learned by the methods 
of science. They are not to be revealed and taught 
and applied by a miracle. A great spiritual growth, 
carried on now through long centuries, has pre- 
pared the minds of multitudes to work in that new 
creation. Its central impulse and sustaining pow- 
er is spiritual, its external form is physical and 
literal. 

That the second coming is to be in the name 
and authority of Science, is proved by the direct 
and positive testimony of John in the Apocalypse. 
Under the first seal he saw one come forth on a 
white horse, the symbol of pure reason in a living 
form. His name (or Noma, law) was the Logos. 
Three hundred years before the time of John's 
vision, the writings of the Greek Plato had fixed 
the meaning of this word Logos. It signified the 
divine Reason and Law, incarnated in men, and 
embodied in the works of creation. In modern 
times, this meaning has been still further intensi- 
fied. The word logos forms the syllable logy, in 
the termination of English words, and is thus used 
in naming the many subdivisions of modern sci- 
ence. For example, the Greek word Ge, means 
earth, and Logos means science. United they form 
the word Geology, meaning science of the earth. 
It was in this name that the Rider on the white - 
horse fought and won the great battle with the 



246 SEPHERVA. 

Beast. The Beast, himself we are told, believed 
in miracles and used them, his conqueror believed 
in science. 

The Apocalypse declares that the second coming 
will be with a "new name." Therefore, He will 
not come with the name of Jesus or Christ. 

The writer of this Book of Israel privately be- 
lieves that the same person who appeared eigh- 
teen centuries since as Jesus of Nazareth was to 
reappear as the Messiah. That he was to be born 
and grow up, apparently in the same manner as 
other men, but that he himself would be distinctly 
conscious of having pre-existed. His claim to 
Messiahship would not and could not rest upon 
the question of his pre-existence, for that is not 
now capable of scientific demonstration in his 
case. There is no personal description of Jesus, 
and if there were, he did not then fulfill enough 
of the prophecies to establish his claim. In the 
present age that claim must rest upon the ques- 
tion of the surpassing clearness of his knowledge 
of the plan, the laws, and the methods of the king- 
dom ; his unity of feeling and purpose with its di- 
vine life ; and his entire and life-long consecration 
to the work of its establishment. 

The Messiah will not be distinguished for his 
tact and skill in managing men. For all the arts 
of diplomacy, the ability to make others believe 
that which we do not believe ourselves, all these 
arts of political dexterity can have no part in a 
kingdom based upon and conducted by the purest 
truth. They are not to be used to maintain its 
life and stability, nor must they be used in usher- 
ing in its existence. But he will show all the at- 
tractiveness of noble and delicate personal man- 



THE NEW COVENANT. 247 

ners, the outward index of that pure heart and 
clear intellect that must belong to a Sun of Right- 
eousness. 

His authority will be the truth itself, which is 
greater than any person. He will not seek to se- 
cure the worship and adulation of the world. His 
consciousness of personal supremacy will be en- 
tirely subordinate to the great work of building 
the institutions of the new life, and securing their 
perpetual observance. 

The New Covenant. — The Bible gives a very 
careful description of the kingdom, and represents 
it by types which have mathematical exactness. 
And Yehovah tells us, through, Jeremiah, where 
the laws of the kingdom may be found, as we see 
in the following passages : 

"Thussaith Yehovah, 'Behold I will bring back 
again the captivity of my people Israel and Judah 
and will cause them to return to the land of their 
fathers, and they shall possess it. And the city 
shall be rebuilt upon her own heap of ruins, and 
the palace shall be inhabited after its ancient man- 
ner. Behold I will bring the remnants of Israel 
from the north country, and I will gather them 
from the farthest ends of the earth. With weep- 
ing shall they come, and with supplications will I 
bring them in. I will lead them by brooks of wa- 
ter in a straight way, where on they shall not 
stumble, for I am become a father to Israel, and 
Ephraim is my first-born. 

When that day comes, saith Yehovah, I will 
make with the house of Israel and with the house 
of Judah, a new Covenant. Not like the covenant 
that I made with their fathers in the day that I 
took hold of them by tneir hand to bring them 



248 SEPHERVA. 

out of the land of Egypt, which my covenant they 
have broken, although I was become their husband, 
saith Yehovah. That Mosaic covenant was writ- 
ten upon tables of stone, but this is the covenant 
that I will make with the house of Israel, I will 
place my law in their inward nature, and upon 
their hearts will I write it. And they shall not 
teach any more every man his neighbor, and ev- 
ery man his brother, saying, ' Know ye Yehovah/ 
for they all shall know me, from the least of them, 
even unto the greatest/ n 

Here we have the express declaration of Yeho- 
vah himself that the laws of the Kingdom are to 
be discovered in the constitution of man. In the 
eighth chapter of this Book these laws are elabor- 
ately given. All other plans of government and 
society, ever yet proposed, were the inventions 
and devices of men. No man had ever before 
searched in the inner nature of man for the plan 
and laws of society. No one could therefore show 
a divine authority for the plan he proposed. Meas- 
ured by this final and true test, all the past sys- 
tems and professed attempts to fulfil the Messi- 
anic prophecies, are proved to have been vain de- 
lusions or impositions. And if any person claims 
he is the Messiah,, and yet cannot prove that the 
plan and laws of society which he proposes are a 
part of the very constitution of man, and there- 
fore a transcript of the divine laws, and equally 
adapted to the people of all nations ; if he can not 
prove this, then we may be certain that he is 
either self-deceived, or an impostor. 

The laws and plan of the great kingdom must 
have the character of universality. They must be 
equally adapted to the European, the Chinamen, 



MOSAIC POLITY. 249 

the Hindoo, the Semite, and the African. If its 
laws and plans bear the mark of local prejudices 
and customs, if they are the outgrowth of particu- 
lar phases of the feeling and thought of some one 
nation, then they cannot be the guide and stand- 
ard for the common and universal conduct of the 
human race. The prophets assert with emphasis 
that the Kingdom will be universal and will take 
the place of all others. It must therefore possess 
the qualities of universal adaptation. It must 
equally satisfy the rigid scientific analysis of the 
Englishman, the subtile speculation of the Ger- 
man, the delicate precision of the Frenchman, the 
expanding enterprise of the American, and the 
warm imagination of the Asiatic mind. 

The constitution of man, or the faculties of the 
human mind, are the same among all men. It is 
only in the degree to which these faculties are de- 
veloped that men differ from each other in differ- 
ent nations and ages. The laws and plan of the 
kingdom, are a true statement of that constitution, 
and therefore will never need to be changed, they 
will permit of the continued development of man 
through all coming times. 

The Mosaic Polity undertook to establish the 
unity and fatherhood of God, and the rule of his 
laws ; the unity of national and domestic life ; 
civil liberty and political equality ; an elective 
magistracy, with all officers responsible to their 
constituents ; universal education with an enlight- 
ened public opinion ; the sacredness of the family 
relation; and the inviolability of private and pub- 
lic property, sustained by universal industry. 

It was for human good, for their own welfare 
that Yehovah made the provisions of the law. He 



i 



250 



SEPHERVA. 



declares of his own character that he is merciful 
and gracious, long-suffering and abundant in good- 
ness ; keeping mercy for thousands ; forgiving in- 
iquity, transgression and sin, and that will by no 
means clear the guilty. 

In that age, and with the small degree of 
knowledge which then existed in the world, the 
Mosaic laws were as well adapted to secure these 
ends, as any which could have been given. At 
their conclusion, Moses declared that their bind- 
ing force arose from their being found in the very 
very hearts of the people, Deuteronomy, 30. I9. 
The Messianic kingdom aims to secure the same 
great ends. It is not a contradiction or setting 
aside of the Mosaic laws it is only that fuller and 
complete statement of them w 7 hich is made possi- 
ble by the enlarged spiritual growth, and the pre- 
cise scientific knowledge of the present age. It is 
Yehovah himself who has said, through Jeremiah, 
that a new covenant should be given. And this 
word is as true as what he spake through Moses. 
It will be new in its fulness, its completeness, and 
its practical results. The Rabbis have taught that 
the 365 positive and the 248 negative precepts of 
the Mosaic law, corresponded to the same number 
of pans which compose the human body. We 
know this is not the exact number of parts. Yet 
the chosen people themselves, in the number of 
their tribes and rulers, and their great national 
symbols, contained the identical numbers which 
are now proved by mathematics to constitute the 
framework and measure of the body and mind of 
man. The truth is even greater and deeper than 
the Rabbis imagined. 

The Divine mind is three-fold, it consists of 



RITES OF THE LAW. 251 

Wisdom, Love and Will, just as the human mind 
is constituted. We may be certain that this trin- 
ity of powers exists, for man is in the divine image, 
and these form the mind of man. 

The nature of the Divine Mind fits it for a sys- 
tem of government with parts and officers like 
those best adapted to the wants of human beings. 
We must reason here from analogy, for the names 
of the divine rulers who are directly under Yeho- 
vah are not revealed in the Bible. The four an- 
gels, Michael, Phanuel, Gabriel, and Raphael, were 
and will be, especially interested m the establish- 
ment of the Kingdom of Israel. 

We may believe that the Messiah was to be the 
person who is the masculine head of this Earth, of 
this division of the physical and moral universe. 
In this sense, he is a representative of Yehovah, 
with the duty of administering the divine govern- 
ment on the earth. We may be certain that he 
will never assume to be God himself ; he will 
never claim or consent to receive divine honors. 
The spontaneous love and the intelligent obedi- 
ence of the world will be given him, and his re- 
sponse will be in his unselfish devotion to all hu- 
man interests. 

Rites of the Law. — In the ninth chapter the res- 
toration of the sacrifices has been described. The 
rite of circumcision was a sign of the Covenant 
made with Abraham. That covenant engaged 
that the posterity of Abraham should forever in- 
herit and occupy the land of Palestine, and that 
in them all nations of the earth should be blessed. 
When the Restoration of Israel takes place, and 
the Kingdom is set up, then that rite will be no 
longer required or be practiced, any more than 



252 SEPHERVA. 

we would continue to give the presents which 
were used to witness the title-deed, after we had 
taken possession of the property. The rite of 
circumcision mutilated the person, and so in being 
faithful to that covenant, the Jews have been phy- 
sically mutilated by their enemies, through num- 
berless persecutions, down to the time of this 
writing, 1880. 

Destiny of Nations. — A large part of the Jewish 
people will return to Palestine within the next 
twelve years. With them will go a large number 
of people from England, from the United States, 
from Scandinavia, and from Germany. These will 
all accept the laws and the life of the kingdom. 
The throne of David will be established in its an- 
cient seat. Three kings ruled Israel while it was 
a united people ; these were Saul, David, and 
Solomon. David was regarded as the best type, 
and hence the Jews still say " David melek Israel 
havekim, — David ever rules as king of Israel." 

We must notice that Ephraim and Manasseh 
were reckoned as half tribes, and only counted as 
one; except in enumerations and allotments, where 
the tribe of Levi was given a special work, or was 
distributed among the other tribes. In laying out 
the land in the New Palestine, the half-iribe of 
Manasseh takes the place of Levi. In the city, 
however, Levi takes his regular place, while Eph- 
raim and Manasseh, are united as the tribe of Jo- 
seph. The tribe of Levi has the principal charge 
of the Oblation and Portion for the Prince. The 
divine laws require that there should never be 
more than twelve tribes, with twelve princes, 
twelve places, and twelve symbols. 



FUTURE MEASURES. 253 

Both America and England will take a direct 
part in the restoration of Israel. This is indicated 
by Isaiah : Ho ! land spreading wide the shadow 
of thy wings ; (America) Go, as a swift messenger, 
to a people wonderful from the beginning hitherto, 
a nation expecting and hoping, and trampled un- 
der foot, whose lands the river have spoiled. And 
all the inhabitants of the world shall see the up- 
lifting of the banner upon the mountains, and shall 
hear the sound of the trumpet. At that time shall 
be brought unto Yehovah a present of that pulled 
and torn people, to the place of the name of Ye- 
hovah of Hosts, the mount of Zion. 

The children of Ishmael were also in twelve 
tribes. They also are children of promise and of 
the seeed of Abraham, as well as their cousins, the 
Israelites. They have been equally taught to look 
for the Great Deliverer. Under the same politi- 
cal constitution they will be arranged in tribes and 
will occupy northern Africa from Morocco to the 
Red sea along with Arabia. The visions of the 
prophet of Mecca will be fulfilled with a higher 
truth than he foresaw. 

Ishmael represented the material line, and Isaak 
the spiritual line of inheritance. So far, in all 
history, the material and the spiritual have warred 
with each other. In the Messianic kingdom, the 
two are forever united in harmony. The children 
of Isaak shall dwell in peace with the children of 
Ishmael. The rule of discord sundered the Is- 
raelites into two nations in ancien t times. One hand 
and one law will unite all the children of promise, 
and through them, the whole race of man. 

With the new basis of unity, the Turkish people, 
the Persians, and the Armenians and Circassians, 



254 SEPHERVA. 

will form three parts of the new Assyrian nation. 

Great Britain, the United States, Russia, Ger- 
many, France, Italy, Spain and Portugal, China, 
Japan, Mexico and the South American states, 
will, in the order here named, accept the Messianic 
constitution and form an international unity, with- 
in the coming forty years. 

The Negro race of Africa will be arranged in 
three Nations, the Eastern, Western, and Southern. 

When all nations have the same political and 
social constitution, the jealousies and quarrels 
which have so long divided them will come to an 
end. The common interests and common knowl- 
edge of all nations will demand a universal Lan- 
guage as its symbol and instrument of expression 
Tn the next chapter it will be show how such a 
language must be founded upon the same natural 
laws of thought and feeling that will give form to 
the composite and united life of the nations. 

It has been well said that Palestine is so remark- 
ably situated, that it forms the bridge between 
two continents and a gateway to the third. Were 
the population and wealth of Europe, Asia, and 
Africa condensed at central points, Palestine would 
be the center of their common gravity. And with 
the amazing facilities of modern intercourse, and 
vast extent of modern traffic, it is not easy to esti- 
mate the commercial grandeur to which a king- 
dom may attain, placed on the apex of the world, 
with three continents spread out beneath its feet. 
It pas a part of divine wisdom to ordain this land 
as both the mart of nations and the spiritual cen- 
ter of the human race. 

Historic Numbers. — It has been proved by Ma- 
han, Guinness, and others, that the periods of his- 



255 SEPHERVA. 

tory are measured by certain uumbers. These are 
the very numbers which enter into the structure of 
man and of the universe. 

If we classify the events of history according to 
their different kinds, then we shall see that each 
kind is divisible by a certain number. For exam- 
ple, those events which relate to Renewal or new 
life, have eight as a prominent factor in their 
dates. Those which relate to the display of spirit- 
ual power, have seven as a factor. Six is a promi- 
nent factor of periods of secular or earthly power, 
like the Roman and Mohamedan. The 1260 in 
their dates resolves into the factors, 6x6x5x7. 
From the end of Cyrus to the final Dispersion of 
the Jews is 666 years. The year of the Flood 1656, 
is 6x6x46. The destruction of Jerusalem, 4194, is 
6x699. The nines are numbeas of Judgement. 
From Nabonassar to Romulus Augustulus, the last 
of Roman Emperors, is 1260 lunar years. 

Forty is eight times five, the number of cove- 
nanted probation. It occurs twelve timee in the 
history of encient Israel. 

The " Seventy "Weeks " of Daniel is 490 years, 
counted by the year-day theory. This measures 
from Exodus to Samuel ; from Samuel to the Ba- 
bylonian captivity by Nebuchadnezzar ; and from 
Nehemiah's Commission and its execution in re- 
building the Temple,418 B. C, to its Destruction 
under the Roman Titus, is 490 years. 

Thirteen is a number of discord or division, and 
is a factor in periods of this kind, like the Ishmael- 
itic and Mohamedan. When the thirteen is a 
pivot, then it is a number of structural unity. 



HISTORIC DATES. 

In the first column are the dates from Adam. After the Ex- 
odus, the first column gives the years from the Exodus, and the 
secoud marked B. C, gives the years before the Common Era, 
or the 27th year of Augustus. " C. E.," stands for Common Era. 
B. C. E. 4124. Adam placed in Eden, and Eats of the 
Tree of Life. 
1056— Noah born, ninth descendant from Adam. 
1656— Noachian Flood. Noah 600 years old. His three sons, 
Shem, Ham, and Japheth, people the earth. 

2008— Abraham born, ninth descendant from Noah. 

2583 & 2108— Covenants made with Abraham, 490 years before 
Exodns. 

2073— Birth of Ishmael, son of Abraham and Hagar. 

21 08— Birth of Isaac, son of Abraham and Sarah. 

2158— Death of Shem, lather of the Semitic race, aged 600. 

2168— Birth of Esau and Jacob, sons of Isaac and Rebekah. 

2234— Babylon founded by Nimrod. 

2244— Jacob marries Leah and Rachel, hi 4 * cousins. 

2252— Birth of Judah, fourth son of Jaeob and Leah. 

2258— Birth of Joseph, first son of Jacob and Rachel. 

2448— Birth of Moses, of the tribe of Levi. 

2298— Jacob's family go into Egypt. 

2538— March 21st, Exodus of Israelites under Moses, from 
Egypt. This was 1586 before the Common Era, and 3468 before 
1882. And 430 years after covenant with Abraham. 

Years of Israel. 

46— Israelites led into Promised Land, by Joshua. Eisodus. 

46 to 424— Era of Twelve Judges, ends with Samson. 

444— Samuel anoints Saul king, rules 40 years. 400 after Joshua. 

445— David born. Becomes king 474 ; rules Israel 40 years. 

514— Solomon king rules 40 years. Dedicates first Temple 524. 

554— Rehoboam rules Judah. Ten Tribes revolt under Jero- 
boam, forming the House of Israel or Ephraim. 

689— Alesha takes the place of Aleyah. 

755— or 776 B. C. Beginning of the Greek Olympiads. This was 
780 years after the founding of Athens. 

779— or 752 B. C. Founding of Rome by Romulus. 

784— or 747 Beginning of Babylonian Empire. B. C. Era of 
Nabonassar. End of 1st Asssrian Empire Feb. 26. 

816— or 720 B. C. House of Israel Captive, Shalmaneser 
king of Assyria carries away the Ten Tribes. 255 years after Di- 
vision. 

817— or 721 B. C. Total eclipse of the moon March 19th, Wi 
hours before midnight at Babylon, (Sargon, or Shalmaneser, 
king). 

926 or 606 B. C. House of Judah captive in Babylon, 468 after 
David, 338 after Division, and 134 after Israel's captivity. 

245 or 587 B. C. Temple destroyed by Nebuchadnezzar. 

952 or 580 B. C. Jeremiah and Baruch escaping with king Zede- 
kiah's daughter, are supposed to reach Ireland. 

824, or 713 B. C. Time of Isaiah's Prophecies. 

930, or 602 B. C. Beginning of Daniel's prophecy. 

572 B. C. Ezekiel' I vision of Temple and New Jerusalem. 

996, or 536 B. C. End of Judah's 70 years of captivity. First 
year of Cyrus the Great of Persia. Ho sends back 42,360 people 
of the tribes of Judah, Benjamin and Levi. 



I 



HISTORIC DATES. 257 

1125, or 457 B. C. March 20th. Ezra returns authorized by Ar- 
taxerxes to rebuild the Temple. Reaches Jerusalem July 16th. 

490 B. C. Greek power rises ; battle of Marathon. 

1126 or 458 B. C. Queen Esther procures favors for the Jews. 

444 B. C. Brilliant age of Greece. Pericles, Apelles, and He- 
rodotus. 

1174 or 410 B. C. Malachi the last of the prophets. 

1200 384 B. C. Birth ol Aristotle ; he founds Inductive Science. 

334 B. C. Alexander the Great, Battle of Granicus. 

1273 323 B. C. Alexander's kingdom divided. Ptolemy takes 
Egypt, Autigonus rules Syria. Lysamichus rules Asia Minor, 
and Cassander rules Greece. The " four horns " of Daniel. 

182 312 B. C. Era of the Seleucidae. 

291 B. O. Simon the Just, last of the Great Synagogue. Close 
of the Hebrew Canon. 

247 B. C. Ptolemy Philadelphus founds AJexandrian Library. 

T418 168 B. C. Antiochus Epiphanes sets up the Abomination of 
Desolation in the Temple. 

1421 165 B. C. Temple purified by Judas Macabeus. 

50 B. C. Julius Cesar crosses the Rubicon. 

1559 27 B. C. February 14th Augustan Era Begins. 

1561 25 B. C. Herod begins to rebuild the Temple. 

1580 6 B. C. Birth of Jesus of Nazareth, or Yeshua. 

1586 1. Beginning of Common Era, 27th of Augustus. 

1614 2S C. E. Crucifixion of Jesus, aged 33. 

1656 70 C. E. 10th of 5th month, Destruction of Jerusalem by 
Romans under Titus. 1,100,030 people perished. 

1721 135 C. E. Barochab claims Mes.3iahship, and is defeated by 
Romans. Jews dispersed, 5S0,00 perished. 

Rabbi Yehuda forms the Mischna about 170. 

1909 323 C. E. Constantine makes Christianity national in Rome. 

1981 395 C. E. Roman Empire divided into Eastern and Western. 

410 C. E. Sacking of Rome by AJaric the Goth. 

2038 452 C. E. Hengist and Horsa with the Saxons arrive in Brit- 
ain. 

2062 476. End of Western Roman Empire. 1260 lunar years 
from Nabonassar, 1222*4 solar years. 

2119 533. Justinian Edict makes Bishop of Rome the head of all 
the Churches. Thence to 1755 is 1260 lunar years. 

2176 590. Gregory the Great. He Latanizes the Church. 

2193 607. Phocas decrees Headship of the Roman Bishop. Thence 
to flight of Pope in 1848 is 1260 lunar years. 

2208 622. july I6th Hegira or Mohammedan Era. From 
Jehoakiam 1260 solar years. Hegira is 1260 solar years from 
1882 C. E. 

2223 637. Saracens take Jerusalem, and build Mosch of Omar, 
1260 lunar years after Burning of Temple by Nebuchadnezzar, 
588 B. C. Thence to 1882 is 2520 years. 

2286 800. Charlemagne rules Germany, France, and Spain. 

800 C. E. Haroun Al Raschid. Caliph of Bagdad. 

861 Russian monarchy founded by Ruric. 

871 Alfred the Great king of England. 

1017* Canute the Dane, monarch of England. 

1076. Soliman, a Seljukian Turk takes Jerusalem. 

2542 1066 William the Norman conquers England, 



258 HISTORIC DATES. 

2572 1096 First Crusade, 1260 solar years from cleansing- of Tem- 
ple by Judas Macabeus, 165 B. C. 

2575 1039. Jerusalem taken by Crusaders, July 15th, 490 lunar 
years or " seventy weeks " from Hegira. 

26G7 1187 Saracens under Saladin retake Jerusalem. 

120 i King- John of England, massacres the Jews. 

1399 C. E. The Ottoman Turks march westward from th^ upper 
Euphrates, led by Ortoghrul. 

1374 Wickliffe publishes the Pope as Antichrist. 

3024 1438 Printing- invented by Faust, G-uttenberg- and Schaeff er 

3039 1453. Turks under Mahommed 2nd, take Constantinople 

3078 1492 America discovered by Columbus, Oct. 19th. 

1492-4 The Jews banished from Spain, Portug-al, and France. 

1498 Vasco Do Gama sails to India by Cape of Good Hope. 

3105 1519 Luther begins Protestant Reformation. 

3129 1543 Copernicus teaches the modern Astronomy. 

3162 1576 Kepler discovers three planetary laws. 

3206 1620 Pilgrims settle at Plymouth in America, 

3268 1082 Peter the Great Czar of Russia. 

3232 1610 Gallileo invents the Telescope. 

3278 1G85 Newton discovers the law of Gravitation. 

3361 1775 American Colonies revolt from England. 
1558 Elizabeth of England ascends the throne. 

3379 1793 French Revolution, 1260 Solar years from Justinian 
Edict. Dethrones the Pope in 1798, from Seig-e of Samaria 2520 
solar years,— " Seven Times." The Revolution's incitement be- 
gan in 1755. 

3390 1804 Napoleon Emperor of France, falls 1815. 

3394 1808 to 1828 Gall discovers Functions of tb^ Brain. 

34201834 The Author of Sepherva came into t' - v/orld.— 1700— 

3427 1841 J. R. Buchanan completes Map of Brain Organs. " 

3429 1843 William Miller sets time of the Millennium. 

3430 1844 Turkish Edict of Toleration for Jews and Christians in 
Turkey, 2520 lunar years from 606 B. C. 

3430 391 years or " a day, a month, and year " from 1453. 

3430 1844 May 29th. First Magnetic Telegraph line. 

3445 1859 Discovery of the Science of Society. 

3447 1861 The Tree of Life discovered. 

3447 1861 Civil War in the United States ; ends in 1865. 

3456 1870 Victor Emanuel deprives Pope of temporal power, 
September 20th, 1260 years solar years from death of Phocas,. 

3464 1878 Plan of the New Jerusalem and of Messianic Kingdom 
discovered. Anglo-Turkish Convention secures protection to 
Jews in Palestine. 

1878 C. E. was the 2625th year from the era of Nabonassar. 

3464 1878 October 30th, Millennial Conference in New York. 

3468 1881 a Transition Date from Old to New. 

3468 or 1882 from March 21st First Band of Israel formed. 

1894 is 2500 years after the captivity of Judah 606 B. C. 



TRANSITION PERIODS. 259 

Periods of Judgement have nine as a factor. 
The date 1881 contains twice 9 in the century, and 
9x9 in the year, making it eminently the turning 
point as a year of Judgement. It reads the same 
JDackward or forward, it looks equally toward the 
past and the future. It is the 19th century of the 
common era, and 19 signifies Humanity come to 
judgement. 

Time is a dynamic element, and therefore 5, 7, 9 
and other odd or dynamic numbers are found more 
frequently than the even or structural numbers, 
in the dates in history. 

Transition Periods. — Every event in history is 
the result of a growth, and that growth must 
occupy time. There must always be a period or 
phase of preparation, more or less extended. The 
critical point of change, from one to another, may 
be very clear ; but we can trace each phase back 
for years or centuries, into the preceding age. 
There may be several points with apparently al- 
most equal claims to be concidered as the 
turning points of a phase of history. 

Solar Cycles — The revolutions of the earth, the 
moon and the sun, have a direct and well marked 
effect not only on the physical growth and life of 
plants and animals, but also upon the social or 
historic life of men. The great events on the dial 
plate of history synchronize with these cosmical 
revolutions. 

The day contains 24 hours, and is measured by 
one revolution of the earth on its axis. 

The month extends between one new moon and 
another, the time of one revolution in its orbit, or 
29 days, 12 hours, 44 minutes, and three seconds. 

The year or apparent course of the sun around 



260 SEPHERVA. 

the earth, from any given point in its orbit to the 
same point again, occupies 12 months, 10 days and 
21 hours ; or 365 days, 5 hours, 48 minutes, and 
49 seconds. 

These three periods taken singly will not meas- 
ure each other without a fraction. Calling the year 
365 days, there is almost one day of excess every 
fourth year, hence Julius Ceasar proposed to in- 
tercalate one day every fourth year as Leap year. 
But the slight excess of 11 minutes and 11 seconds 
by this method, amounts to an entire day, or 23 
hours, 50 minutes, and 50 seconds, in every 130 
years. 

Omar the Persian, (1079 C. E.) proposed to in- 
terpolate a day, as in the Julian system, every 
fourth year, only postponing to the 33rd year the 
intercalation, which on that system would be made 
on the 32nd. This is equivalent to omitting the 
Julian intercalation altogether in each 128th year 
(retaining all the others). To produce an accu- 
mulated error of a day on this system, would re- 
quire a lapse of 5000 years. 

A cycle is a period which brings into harmony 
different celestial revolutions, containing a certain 
definite number of each, without a remainder or 
factor. 

The period of 1040 years is a cycle at once se- 
€mIqt % lunar, and diurnal or terrestrial, of the most 
perfect accuracy. Now this period of 1040 years, 
is exactly the difference between the 1260 and the 
2300 year periods named in the book of Daniel 
and in the Apocalypse, as prophetic times. 

Each of these latter periods has played an im- 
portant part in the past history of nations. These 
past phases belong to transition, disorder, and de- 



FUTURE MEASURES. 261 

velopment ; and consequently the prevailing fac- 
tors in them are dynamic and earthly, and not 
spiritual and constructive. 

Future Measures, — In future history, from the 
beginning of the Kingdom of Israel, the construc- 
tive, or factors of of organization, will rule. Then 
1260 and 2300 will disappear as measures of eras, 
while 1040, with its factors and aliquot parts, will 
become the standard of division in historic periods. 
1040 is 7 times 144 plus 36, or 3 times 12. It will 
be subdivided into 7 periods of 144 years each, a 
great Week of Years, with a period of 36 years in 
which to prepare for the next age. The factors of 
lO^tO are 4x26x10. It contains 4 the first num- 
ber of organization, with 26, the number of the 
Human and the Divine Attributes : of the great 
Name ; and of the Rulers on the Thrones. Its last 
factor, 10, is the number of material and spiritual 
law and power. 

In the Kingdom of Israel, the year is divided 
into 12 month of 30 days each. This leaves five 
transdays at the end of each year. These trans- 
days are used in making the annual change of of- 
fice, employments,and studies. The year commences 
on the 21st of March, or the Vernal Equinox. 

The day begins in the morning, measured from 
sunrise on the vernal equinox, and the 24 hours of 
the day are numbered consecutively from the 
morning hour of one day to that of the next. This 
avoids the awkwardness of being obliged to add 
A. M. or P. M. to each hour before we can know 
whether it is an hour of the day, or of the night. 
The hour itself is divided into twelve parts, (five 
minutes each, by Old Style) called horines, and 
each horine into twelve parts or minims(25 seconds) 



262 SEPHERVA. 

Each minim contains twelve parts ortimets ; form- 
ing the smallest required units of time. 

The hours from morning till night are given to 
the interests of the twelve groups of faculties, in 
orderly succession. The religious faculties come 
in the seventh or the twelfth hour of the day, by 
this arrangement. 

The week contains twelve days, and the twelfth 
has three hours for the Religious group, this hav- 
ing united with it the groups of Rulership and 
Culture. The year contains 30 of these weeks. 
The Mosaic week of seven days was based alone 
upon the seven upper groups of faculties, without 
recognizing the five lower ones. That week with 
its Sabbath was sufficient as a type of the coming 
Age of Peace. But that Age is based upon twelve 
and not upon seven foundations. Seven alone is 
only a dynamic number. Twelve includes both 
dynamic and structural numbers. It is necessary 
that the elemement of time or movement, and that 
of structure should be in harmony in the true life. 
But with twelve departments and only seven di- 
visions of time, the two elements cannot be made 
to agree. 

The Turning. — The great law of the Phases of 
Life is now sweeping the human race upward 
across the line that divides the lower from the up- 
per spheres of the brain. That great transition 
will occupy from 1880 to 1887, of the Common 
Era. To this period all the great dates ot prophe- 
cy point. And the actual growth and discoveries 
of the present time indicate the same thing in a 
not less decisive manner. After that time, the 
higher faculties will exert their beneficent sway 
over the earth. A great spiritual growth has been 



THE GREAT TRANSITION. 263 

proceding through past ages. But it could not have 
an external form, it could not be embodied in 
social life or political institutions, until the plan 
and laws of the Kingdom were discovered and dem- 
onstrated. Since that was done in 1878, C. E., 
the whole path before us is clear. Our own hands 
must be instruments in building the magnificent 
structure of the new heavens and the new earth. 
We are to work after the divine and eternal pat- 
tern. And whenever we do this, the whole spirit- 
ual force of the angelic world will work with us, 
until success crowns our labors. 

The Kingdom does not rest wholly upon Pro- 
phecy and interpretation. If all prophecies were 
swept away, its foundations would remain eternal 
and unshaken. For they are fixed in the constitu- 
tion of man, they reach to the centre of the uni- 
verse, and are proved by the sure tests of science. 

A mistake in these dates can therefore only 
change our knowledge of the methods and means 
by which we must reach the great consummation 

The Books of the prophets and the Apocalypse* 
of John are the only parts of the Bible which dis- 
tinctly claim to be inspired. And that claim we 
have removed from the historic to the scientific 
ground. AH that is now necessary is to prove 
that it was written previous to the year 1840 A. C, 
in order to prove that its great Symbols and Types 
actually represent a true Scheme of Life, given 
through inspiration. 

In the life of the Kingdom, inspiration will exist 
among all classes in society, it will not be sporaic 
and infrequent, as it was in ancient times. 

Seven Teachers. — Confucius and Lao-Tse were 
the two great religious founders produced by the 



264 SEPHERVA. 

Mongolian race. The Aryan race produced Gau- 
tama, the founder of Buddhism, and Zoroaster, who 
founded the Persian religion. Among the Semitic 
races, there were likewise two, Jesus and Moham- 
med. To lead the present age, the seventh great 
teacher must be cast in a more composite mould. 
He must be great as a master of exact science, as 
a spiritual seer, and as the organizer of a new life 
for humanity. On entering the phase of maturity 
it is perfectly natural for the nations to produce a 
great mind, able, through the high methods of sci- 
ence, to discover the interior laws of man's nature, 
and through these to organize anew the thought, 
the life, and the conditions of all society. 

The six great teachers all taught noble precepts 
and seemed inspired by lofty motives. But none 
of them saw clearly how the doctrines of religion 
must be expressed through every department of 
knowledge and every form of industry, not less 
than through the perpetual fountain of human 
emotions. All this was reserved for the growth 
of a later age. 




A true system 
of Education must 
accomplish three 
great objects. It 
must teach the pu- 
pil how to think, 
how feel, and how 
to act, in perfect 
harmony with his 
own constitution 
and with that of 



i 



266 SEPHERVA. 

nature and society around him. To express this in 
a more formal statement ; — 

First. It must impart a good and practical 
knowledge of the various branches of art, philoso- 
phy, and science. 

Second. It must cultivate and develop all of 
the mental faculties in a systematic manner. 

Third. It must devolop the body in connection 
and in harmony with the mind. 

The plan of every school must be so arranged 
that it will secure these objects with directness 
and certainty. 

The purpose of the school is to fit the child to 
become a member of society. In doing this we 
must conform to the natural laws of development 
and of action which belong to the mental constitu- 
tion of childhood. It is the natural tendency of 
children to attempt in play and in a rude manner, 
to do those things which they are going to do in 
earnest when they reach mature life. As child- 
life imitates and prepares for maturity, so the 
school must be modelled on the same plan as so- 
ciety itself. 

Plan of School. — The general plan of the school 
is shown in the circular diagram at the head of 
this chapter. This applies to the Home School, 
the College, and the University. 

In each society, the children under ten years of 
age form three groupets of Art, Home, and Com- 
merce. The youths from ten to fifteen form three 
groupets of Letters, Family and Wealth. Those 
from fifteen to twenty-four form the six groupets 
of Science, Culture, Religion, Marriage, Rulership, 
and Labor. The groupets thus duplicate the 
groupates of the parent society, and have the same 



COURSE OF STUDY. 267 

names. Like them, they are in three departments, 
Intellectual, Social and Industrial. 

As some children develop faster than others of 
the same age, the above limit of years cannot be 
rigidly observed. 

Like the adults, the children are grouped as far 
as possible in harmony with their characters. 

The school is presided over by the Teacher and 
Nurse, assisted by the members of the Family 
groupate, and these become the twelve sub-teacb- 
ers of the school. 

The College — In each county one entire society 
may be devoted wholly to education, and it is then 
called a College. Its twenty-six officers all be- 
come its theoretic and practical teachers, and its 
members become the assistants of these teachers. 

The two central officers of the College are called 
the Master and Mistress. 

The University. — This is the highest af all the 
grades. Students may be admitted to the Univer- 
sities who have only passes through the College?. 
The average age of entering the College would be 
twenty-one years, with a three-years' course for 
those who were -preparing for the University, and 
an aditional year for those those who go directly 
from the College into the duties of practical life. 

The central officers of ihe University are called 
the President and Presidess. 

Course of Study. — The analytical tables furnish 
a classified view of the great circle of human 
knowledge and its chief subdivisions. These tables 
are made the guides for the course of study in the 
schools of all grades. 

The general relation of all these studies to the 
divisions of the faculties has alreadv been men- 



268 SEPHERVA 

tioned. Each branch of study, whether theoretic- 
al or practical, tends by its influence on the mind 
to develop or stimulate the action of a special part 
of the faculties. The following analysis is inten- 
ded to show these more special relations. For ex- 
ample, the Perceptive group of faculties is stimul- 
ated and developed by the study of form, space, 
color, number, and so forth. 

Order of Study. — The cultivation of the groups 
should be taken up and carried forward in a 
methodical manner. 

The order in which the studies succeed each 
other is given in the following table. Every group 
of faculties is stimulated and developed by a spe- 
cial kind of studies, and this truth is the basis of 
our classification of studies. These hours of cult- 
ure are also shown in the initial engraving of this 
chapter. 

The order in the table takes up, in succession, 
groups of faculties which are polar thirds. Every 
third, or every sixth day, this may be varied as 
shown on the Head. 

By this plan of giving an hour to each group, 
we are certain that every faculty has been brought 
daily under systematic training. And no other 
plan can secure integral culture with certainty. 

This plan gives four hours a day for intellectual, 
four for social, and four for industrial culture. The 
four groups of Expression govern the muscular 
system, and their culture belongs to physical edu- 
cation, although more or less labor is used as a 
means of teaching other groups. 

A less elaborate plan for a school could be adop- 
ted as a preparation for the perfect form. 



PLAN OF STUDIES IN THE SCHOOL. 269 

NORMAL METHODS, SYSTEMATIC CULTURE, PHYSICAL 
TRAINING. 



In the schools of all ranks, one nour is given, each day, to the 
direct culture of each group of mental faculties, through appro- 
priate studies, as shown in this table. This order may be varied 
so as to take, in succession, the groups of Art, Letters, Science, 
Culture, Marriage, Religion, Familism, Rulership, Labor, Wealth* 
and Commerce. 

Group of Home 5 to 7 o'clock. Art of Dressing— bathing, 
toilet and costume. Art of Eating— flavors, odors, and digestion. 
House and Field— house-care, messages, and field culture. 
" Art Group, 7 to 8 o'clock. Mathematics— geometry, arith- 
metic, and measuring. Graphics— drawing, painting, and pen- 
manship. Object Lessons— geography, botany, and zoology. 

Commerce Group, 8 to 9 o'clock. Engineering— civil, me- 
chanical, and locomotive. Fertility— textile culture, f ertilzers, 
and stock-raising. Commerce— distribution, travelling, and trans- 
portation. 

Familism, 9 to 10 o'clock. Learning — obedience, guidance, 
and study. Amusements— plays, festivals, and work. Service — 
waiting, altruism, and patriotism. 

Letters* 10 to 11 o'olock. History— civilization, biography, 
and chronology. Language— grammar, speaking, and music 
Publication— books, newspapers, and correspondence. 

Wealth, 11 to 12 o'clock. Factories— order in work, tools and 
machinery, nctiles and textiles. Economics— expenses, owner- 
ship, and exchanges. Storage— providence, warehouses, har- 
vesting. 

Marriage, 12 to 1 o'clock. Dualism— sex-structure, floration, 
and rites. Heredity — transmission, permanence, and variation. 
Luxuries— recreation, caressing, and pleasures. 

Science, 1 to 2 o'clock. Laws— Logic, mentology, and rules. 
Beauty — esthetics, symbolism, and adornment. Science— me- 
chanics, cosmology, and dynamics. 

Labor, 2 to 3 o'clock. Justice— rights, duties, and penalties. 
Utility— Labor groups, industrial plays, and trades. Environs— 
climate, forestry, and horticulture. 

Culture, 3 to 4 o'clock. Hospitality— entertainment, conver- 
sation, and f reindship. Reform— discoveries, teaching, and adop- 
tion. Manners— mimetics, morality, and elocution. 

Rulership, 4 to 5 o'clock. Leadership— authority, training, 
and ranks. Elections— voting, grouping, and transferring. Dis- 
plays— standards, exhibitions, and processions. 

Religion, 5 to 6 o'c'ock. Worship— ceremonies, spirituality 
and belief. Unity— philanthropy, interchanges, and discipline. 
Enterpr^es— reclamation, improvements, and undertakings. 



270 SEPHERVA. 

would have three departments, intellectual, social,, 
and industrial, instead of twelve groupets ; and 
would give two hours to the culture of each of 
these departments. It might have one, two, or 
three teachers. 

Method of Study.— All truth exists in things, it 
is concrete. We never see it walking around with- 
out a body. From the beginning to the end of teach- 
ing, we must never lose sight of this fact. As far 
as possible, each faculty should be cultivated 
through its own proper objects of action and not 
simple through word instruction. 

Thus the Friendship of a child is cultivated by 
its doing friendly deeds ; its Integrity by show- 
ing it how to treat its fellows justly ; and its Con- 
struction by teaching it to make articles of use 
and play. A child learns naturally by seeing others 
do thtngs, as well as by the trial of its own pow- 
ers. 

Object lessons, conversations, and industrial 
plays are the chief instruments used during the 
first ten years. When we are in the act of read- 
ing, the intellect is chiefly exercised. But when 
listening to a lecture, the voice of the speaker na- 
turally excites our social faculties — the hearer and 
speaker are in social sympathy ; and the gestures 
and experiments excite our volition. This form of 
instruction therefore is the highest, for it addres- 
ses all three classes of faculties. From the tenth 
to the fifteenth year, the child may also study les- 
sons from text-books. The series of text-books 
used during this period must embrace such truths 
of science, philosophy, and art as are required for 
use by every person, in every sphere of life. 

This primary series of text-kooks, giving the 



METHOD OF STUDY. 2?1 

elementary principles, would include separate 
treatises on Geometry, Spacics, Arithmetic, Chem- 
istry, Cosmology, Dynamics, Mentology, Physio- 
logy, Botany, Language, Esthetics, and Hand- 
Art. The Sepherva, abridged or complete, is 
used as the text-book on Mentology. 

In childhood the lower faculties are dominantly 
active, and then successively higher ones come 
into prominent activity. But there are truths be- 
longing to the higher faculties which are so simple 
. that a child may understand them without difficul- 
ty, and other truths which may make a vivid im- 
pression through their symbols and ceremonies. 
It is through these that the higher faculties of the 
child must be first cultivated. 

For example, the symbols of religion may im- 
press the mind of a child, at three years, and at 
seven he may form an idea of his relation to the 
human family from that which he bears to his bro- 
thers, sisters, and parents. He would learn the laws 
of sex at first from the study of flowers and fruits. 

At the age of fifteen the character and tastes of 
the youth have been well studied by his teachers, 
he has learned the use of various tools in the 
work-shops and on the farm, and hence he is ready 
to choose his profession for life. Having made this 
choice of a profession, or trade, he takes up the 
special and elaborate studies which belong to it, 
and follows these until his graduation at twenty- 
one. During this time he is under the direct prac- 
tical instruction of the leaders in that group of the 
society to which his profession belongs. 

From the fifth year onward, the life of the child 
is more or less productive to the society. Its in 
dustries are so organized that they are in every way 



272 SEPHERVA. 

attractive to the unfolding mind and the develop- 
ing physical system. 

The education of the brain and the body can be 
conducted in harmony with each other only by ob- 
serving the definite connections of these with each 
other, as described and illustrated in the second 
chapter and in the table of mental chords. 

Following these indications, the muscles of the 
arms and shoulders are exercised while cultivating 
the group of Rulership ; the muscles of the thighs 
and legs are used while training the group of 
Commerce ; and so of the rest. Strong muscular 
labor would be wrong while cultivating the social 
faculties, for these are related to the organs of 
nutrition in the body, and not to the muscles. 

The sympathy of each part of the brain and 
body is direct and constant. They were formed 
to work together. But the systems of gymnastics 
always violate this fundamental law of physiology. 
They are aimless so far as the mind is concerned. 
We reject all these systems. The mind and the 
body must exert their force in the same direction 
at the same time. We substitute real labor for 
the fictions of gymnastics, aud make these labors 
attractive by arranging them in accordance with 
the laws of mental harmony. 

The best plans of schools in civilism only cultiva- 
ted the Perceptive, Retentive, and Parental groups, 
or less than one fourth of the faculties. They left 
the other three fourths to develope as best they 
might under the influence of accidental and vari- 
able causes. They could never secure integral 
culture, even under the most skillful teachers. The 
plan proposed in this Book secures the highest 
grade of intellectual training, along with the com- 



CULTURE IN MATURITY. 273 

plete developement of the social faculties and of 
the physical character. 

Culture in maturity. — After the youth has left 
school, he still finds the means of integral culture 
around him during life. The school furnishes a 
model for the orderly succession of daily employ- 
ments among the adult members of society. They 
also give an hour of each day to each one of the 
groupates, taking up their labors or employments 
in the same order as shown in the diagram of the 
^school, or else in some polar order. In every soci- 
ety regular courses of lectures and discussions are 
held, in which systematic explanations are given 
on art, philosophy, and science, with all the new 
discoveries. The school is a home, and the home 
is a school. Our education is perpetual. 

The Sabbath of the Israelites was a type of this 
arrangement. They set apart a special time for 
the culture of the religious group of faculties. 
The law given above, completes the ancient type, 
for it gives a special hour to each group of facul- 
ties, and makes each day a consecrated Sabbath 
of work, rest, and unity. 




ANALYSIS OF KNOWLEDGE. 275 

ANALYSIS OF KNOWLEDGE. 

SCIENCE. 

Mathematics. 

Geometry — Formology, Engineering, Topography. 

Spacics — Trigonometry, Surveying, Mensuration. 

Arithmetic—Algebra, Book-keeping, Calcalus. 
Biology. 

Mentology — Psychology, Sociology, Economics. 

Physiology — Anatomy, Vitology, Sanatology. 

Botany — Morphology, P. Vitology, Floralogy. 

HYSICS. 

Cosmology — Geography, Geology, Astronomy. 
" Chemistry — Morphation, Cuisine. Analysis. 
Dynamics — Mechanics, Statics, Vibratics. 

LETTERS. 

Philosophy. 

Logic — Formula, Induction, Deduction. 

Analyies— Examination, Solution, Proving. 

Synthesis — Classification, Arranging, Gathering. 
Literature. 

Bibliology — Authorship, Pantology, Editing. 

History — Records, Statistics, Museums. 

Music — Vocalics, Organics, Gesturics. 
Culture. 

Education — Teaching, Studying, Training. 

Manners — Fashion, Habit, Custom. 

Morals — Sincerity, Purity, Probity. 

ART. 

ANGUAGE. 

Grammar — Etymology, Syntaxis, Orthography. 

Elocution — Oration, Conversation, Gesture. 

Printing — Publication, Typography, Binding- 
Esthetics. 

Graphics— Drawing, Painting, Writing. 

Cost umics— Fitting, Sewing, Upholstering. 

Sculptics — Engraving, Sculpture, Carving. 
Hand- Art. 

Architecture — Machine, Carpentry, Ship-building. 

Earth-Culture— Textile cult. Fieldwork, Forestry. 

Manufactures— Instruments, Textiles, Wares. 



276 SEPHERVA. 

1. Law of Relation. — The objects of the Uni- 
verse are in Series or categories, and between 
these, in different series, exist definite relations of 
properties, existence, and motion, so that the truths 
of each category are repeated, within limited vari- 
ations, in every other category. Universal laws 
express these relations, and the special laws of 
each series express the variations. 

2. Law of Form. — Every object has the proper- 
ties of form, space, and number ; and in every 
atom these inherent properties give rise to con- 
stant vibrations of a definite character. In objects 
more complex than single atoms, their forms are 
fixed expressions of the ratios with which the pro- 
ducing forces have acted. 

3. Law of Trinity. — In every object and every 
action, are three parts or forces. The two side 
members of this trinity support the central mem- 
ber, and the general relation of the three is formal, 
static, and dynamic. The side members of a tri- 
nity are its chief instruments of differention. 

4. Law of Structure-Units. — The unit of mineral 
structure is the Crystal, and that of organic struc- 
ture is the Cell. The Plan of each organ is that 
of the leaf or Tree, that is, it contains tubes with 
branches and subdivisions terminating in cells. 

5. Law of Differention. — In the evolution of an 
object, an individul, or a race, the parts and or- 
gans gradually become more complex and interde- 
pendent, the functions becoming distributed among 
a greater variety of unlike parts and organs, and 
any modifications of any one part being accompa- 
nied by a respondent change of the other parts. 

6. Law of Rythm. — In all motions the central 
element is Time, and all motions are rythmical, or 



SYNTHETIC LAWS. 277 

have measurable forms and limits, and when these 
are reached, they tend to repeat themselves or re- 
turn to equipoise. The smallest of these forms 
are the waves of the forces, and the largest are 
the paths of the cosmical bodies. 

7. Law of Polarity. — All action is polar or dis- 
plays the concert of opposite forces or tendencies, 
the attractive and repulsive, or positive and nega- 
tive. Matter has bipolarity and tripolarity; and 
spirit has bipolarity, tripolarity, and circu-polari- 
ty. The atoms af matter arrange themselves in 
groups and forms according to their separate and 
composite polarities. 

8. Law of Conservation. — The seven great for- 
ces are Gravity, Heat, Polism, Chemia, Cohesion,, 
Light, and Nerve-force. All forces are convertible, 
transferable, or counteractive, in measured pro- 
portions, a definite quantity of one always produc- 
ing or else counteracting, a definite quantity of 
another. The entire quantity of motion in the 
Universe remains always the same. 

9. Law of Causation. — Every object has power 
to' effect every other object, and each Effect is the 
Cause of another effect. In mechanics there is al- 
ways a mutual action between the two bodies. 

10. Law of Radiation. — The Forces all radiate 
from their points of emission in minute waves, the 
vibrations being transverse to the wave-course. 
Light, heat, electricity, magnetism, and nerve- 
force, may be transmitted along special conductors. 

11. Law of Divergence. — The manifestation of 
force on a given surface decreases as the square 
of the distance from the point of emission. A single 
force, coming in contact with an object, is divided 
i.nto a number of forces, differing in direction. 



278 



SEPHERVA. 



12. Law of Life. — The functions of living bodies 
are performed by organs, that is, by regular struc- 
tures having definite and inter-related offices, and 
these organs maintain a constant adjustment of 
internal to external relations, and are capable of 
selfreparation and reproduction. 





4AMWE 'VMinmiE WfiSSlRK#» 

described inJtaetfe) 4 8 *£ Chapter.^. 
The land is laid out in BroacdZ 
I lands, east and west, 7 above ana? 
I S ht low th e portion of the City. — 
I £ack TriEe occupied a different 
I position from this in ancient times. 



Art is but that high- 
%er unfolding' of nature 
which takes place 
through man. The 
stately temple or the 
powerful engine are as 
j truly products of na- 
ture as the tree of the 
forest. Art is applied 
and embodied Science. 
Through these two 
great instruments man 
has made all of his 
great and permanent 
advancements in good- 
ness and happiness in 
all ages of the world. 



280 



SEPHERVA. 



The parts of a building can have form, color, 
and arrangement. The geometric law teaches us 
how each form and curve affects the mind, and the 
mental laws of the trinity and of the nerve force 
show the same thing in regard to the arrangement 
and the colors of the parts of a building. On these 
three laws is based the system of unitary architec- 
ture. They unite the fragmentary parts of an an- 
cient architecture into a system of surpassing 
beauty and enduring utility. 

The engravings will illustrate this plan better 
than a word description 

The unitary temple is constructed on the gen- 
eral plan of an ellipse, like the brain. Its great 
rooms are on the major and minor axes, and pri- 
vate rooms, for officers and members, fill the cor- 
ner spaces. 

The temple or dwelling is a medium of protec- 
tion placed between man and the external world, 
and hence it should reflect the laws of both. In 
its structure we are obliged to use straight lines, 
such as characterize the mineral world. But we 
also use curves extensively, such as belong to the 
human form. 

In the outside columns of the temple, the lower 
row has Egyptian, and the upper row has Corinth- 
ian, capitals. Both order of columns are used with 
modifications tn the interior. 

The domes represent Intellect, Affection and 
Expression, or the Wisdomate, Socialate, and La- 
borate. 

The Golden Portal, or front entrance^ has three 
columns on each side, and three arches, symbolizing 
the three classes. The stones of these arches repre- 
sent the twelve groups in order. The groups of 






PLAN OF THE TEMPLE. 281 

the brain form a series of arches, whether we meas- 
ure it from the front to the back or from side to 
side. And they support and balance each other, 
like the stones of an arch. For example, on com- 
paring the map of the brain with that of the groups; 
we shall see that the groups of Science, Cnlture, 
Religion, Rulership, and Labor, form an arch. Re- 
ligion is the key-stone. On its two sides, and 
equally supporting it, are Culture and Rulership. 
Farther down Science and Labor balance and sup- 
port it. These principles were stated under the 
law of Polarity, bnt they are mechanical as well as 
vital laws. 

In Free Masonry there was an instinctive sense 
that some truth existed here, but it was not guided 
by any real or exact knowledge, and their archi- 
tectural symbolism was both crude and impracti- 
cal. 

The groups are represented by the flower, the 
sun, and the stones in the floor of the portal. 

The great central court reaches from the first 
floor to the dome, from which it is lighted. It is 
surrounded by twenty-six columns. This is a place 
for social gatherings, as well as a passageway ; 
and from the gallery around each story the mem- 
bers of the home can look down on what is taking 
place on its floor. 

The Councilon is used as a counsel-room and al- 
so as a parlor. Above it a similar room, the Mi- 
meta, forms the general parlor. The Auditum on 
the first floor is devoted to physical, and on the 
second floor to theoretic, instruction. Above the 
Appeton, or dining-room, is the children's play- 
room, or Formaton. 

At the four corners of the great ellipse are the 



282 



SEPHERVA. 

GOLDEN PORTAL. 




PLAN OF THE TEMPLE. 



283 




FEONT ELEVATION OF THE TEMPLE. 




PLAN OF THE TEMPLE. 



284 SEPHERVA. 

private rooms for officers and members. These 
rooms are arranged in series of twelve with bed- 
rooms attached. The four stories include two hun- 
dred and eighty eight of these private rooms. 
Temples may vary in size from 260 to 360 feet in 
length. Or they may be still larger. 

The colors of all rooms, private and common, 
are in harmony with the relations of the colors to 
the faculties. Thus, the rooms occupied by mem- 
bers of the Ambitious groupate are tinted with de- 
licate crimson and purple, and trimmed with com- 
plementary colors. The rooms of members in the 
Parental groupate are tinted amber ; and so of 
the rest. And thus the colors, the furnishings, and 
the arrangement of each room are in harmony with 
the character, tastes, and attractions with its oc- 
cupant. 

From the largest part to the minutest details, 
the temple illustrates the varied series of mental 
harmonies. In societies devoted wholly to instruc- 
tion, where the temple is simply a school, its plan 
remains the same ; for the school is a model of 
society itself, for which it is to prepare its mem- 
bers. 

The plan of the Workshops is much the same as 
that of the temple. But the walls of the great 
rooms in these are usually straight instead of 
curved, and the corner rooms are less numerous. 

The plan of the unitary Dwelling completly se- 
cures three great requisites, First, it gratifies the 
individual taste of each member. Second, it secures 
the utmost required privacy and seclusion to each 
member, along with the greatest facility in associ- 
ating and working with those who are attractive 
and congenial. Third, it gives the greatest economy 



EAWS OF COSTUME. 285 

of material in its construction, and the greatest 
convenience in carrying on the various depart- 
ments of domestic labor. 
Costume. Our costume should secure three things: 

1. Protection from the elements, from variations 
of cold, heat, and moisture. This will depend 
chiefly upon the material and the texture of our 
clothing, things which can be easily arranged from 
the abundant resources of ou.r civilization. It also 
depends partly upon the form of the dress. 

2. Our dress should secure freedom of muscu- 
lar movement. To do this, the dress should not 
be too tight ; and when there are skirts, these 
should never reach below the knee. The costume 
of the two sexes certainly should not be any more 
different than their forms and characters. 

3. The third requisite in costume is beauty of 
form and color. No dress can supersede the di- 
vine beauty of the human form by greater beau- 
ties cf its own. The general form of the body and 
the limbs should not be concealed, nor should any 
long, straight, unyielding lines occur. Long skirts 
reaching to the ankles or the ground, obviously 
violate this law of beauty. 

In proportion as dress follows or echoes the 
natural lines of division of the human body, will 
it be beautiful and useful. These lines are shown 
in the map and plan of the body, and the engrav- 
ed "measure of man." 

Dress is a social expression of character, it af- 
fects those with whom we associate. Hence there 
should be some unity of its forms. Slight variations 
of the dress, in different persons, would correspond 
to their different characters. 

Colors of Costume. — In nature, Light is a far 



286 SEPHERYA, 

more important and influential element than Sound; 
and when the harmonies of color are fully estab- 
lished in all the different departments of art, we 
have a right to expect that the effects will far sur- 
pass the noblest symphonies of sound. 

A person should wear in his costume the colors 
which belong to his dominant organs ; or he may 
wear the polar complements of these colors in some 
one of the three degrees. A few examples will 
illustrate these applications clearly. A person with 
large Coactive organs should wear scarlet as the 
dominant color in his dress, and this might be 
trimmed with its complementary colors, green, 
salmon, or purple. A person with large Fraternal 
organs would wear green, or its complements, red 
amber or scarlet. Those with the Reasoning or- 
gans large would wear light blue ; those with 
Ambition large would wear crimson or purple. 
This law would not cause persons to wear colors 
which did not agree with their co mplexions. For 
difference of complexion indicates difference of 
character. The blonde and the brunette differ as 
much in their mental tints as in the tints of their 
faces. 

The male and female of each pair differ by wear- 
ing darker and lighter shades of the same color. 
The centres wear brown and white, the masculine 
and feminine colors of unity. 

The Banner. — The Banner and other official 
symbols of the kingdom are given at the head of 
this chapter. 

The Banner has three upright bands, green, or- 
ange, and scarlet, representing the intellectual, 
social, and industrial departments of society. Its 
central sun indicates the twelve groupates. It is 



INFLUENCE OF COLORS. 287 

the Sun of Righteousness, for it shows tne balance 
and righteous laws which rule these, and it truly 
symbolizes the perfect man. Its twelve rays have 
the same arrangement as the corresponding parts of 
the city. 

The symbols ot the officers and members are 
worn on their dresses. Their centers are circles in 
those worn by men 9 and ellipses in those worn by 
women. For the circle is masculine when com- 
pared with the ellipse. 

Among the ancient Egyptian, Hindoo, and Se- 
mitic nations the Cross was used as a symbol of 
generation. It stands for the major and minor 
axes of the brain ellipse, and when crossed at the 
middle and formed of curved lines, it is the femi- 
nine symbol of marriage and of society. When 
crossed nearer the upper end, it is the masculine 
symbol of these. 

Influence of Colors. — Every color is a definite 
kind of force. 

The orange, yellow, and green rays of the sun- 
beam are the chief ones employed in constructing 
the delicate tissues of life. Now these are the very 
colors which the Author's observations and expe- 
riments have shown are radiated by the social 
groups of the brain — those of Affection. The Sen- 
sitive group radiates salmon ; the Parental, am- 
ber ; the Sexal, orange ; the Religious, yellow ; 
and the Fraternal, green. All of these faculties 
are related to the organs of nutrition in the body, 
those which organize its materials and build up its 
tissues. In the brain, these faculties attract hu- 
man beings together, and produce all the compli- 
cated organizations of society. The colors of the 
intellect — different shades of blue tinged with 



288 SEPHERVA, 

green — are most closely related to the chemical 
force. The red of Expression is allied to heat. 
Hence we speak of a cold intellect, of warm affec- 
tion, and of hot tempers. 

In the sanitarium the different colors are im- 
portant factors in toning up and restoring the dis- 
eased organs of the body. The Nervous system 
is toned and stimulated by colors in which blue 
predominates ; the Nutritive system by those in 
which yellow leads ; and the Muscular system by 
those in which red predominates. The details of 
these can be learned from the colored maps of the 
brain and body. By sifting the sunlight through 
differently colored glasses, we may select and use 
any one of these colors. 

Correlation of the Senses. — We have dwelt 
largely upon color, althogh Vision through which 
it is perceived, is only one of the seven senses. 
The harmonies of one sense may give us a clue to 
those of the rest. The figures of speech in habitual 
use would seem to indicate an instinctive percep- 
tion that there are fixed and close analogies be- 
tween the different senses. Thus we say that we 
smell of a flower and see that it is sweet. Here we 
apply the word see to the sense of smelling al- 
though it really belongs to that of vision. So we 
speak of sweet faces, sweet flowers, and sweet 
sounds. We say that love, friendship, and social 
intercourse are sweet ; and that hate is bitter ; sar- 
casm is pungent, and tempers are sour. The basis 
of these correlations is believed to exist in the 
fact that light, heat, sound, odors, and flavors, all 
consist of waves, and that between these, in the 
different forces, are definite relations of length 
and form. 



C0RELAT10N OE SENSES. 289 

The organs of sense, the skin, the ear, the eyes 
the nose, and the tongue — are each adapted to a 
certain range of vibrations. The waves of sound 
are to long too set the rods and cones of the eye in 
vibration, and thus produce the sense of sight; and 
the waves of the nerve-force are not adapted to 
vibrate those rods and cones, except in unusual 
states of excitement and exaltation of sensitiveness. 
In this case, the rods are rendered more tense, and 
according to a well known law, they will then vi- 
• brate to the shorter waves of nerve-force. Then 
we see the nerve-force as light. 

These explanations enable us to understand 
how one force can be converted into another. We 
have but to change the form and length of its 
vibrations, and the work of transformation is done. 

We may perceive the vibrations of sound 
through the sense of touch, recognizing its pitch 
and its intensity. Yet in this case, as the Author's 
experiments have shown, the sensation is not pre- 
cisely the same as it is when perceived through 
the ear. Probably no description of a sensation or 
an emotion could convey a perfect idea of it to a 
person who had never felt it in his own experi- 
ence. Each mind must perceive them for itself. 
Yet the correspondences between the senses are 
so close, that the scale of harmonies for them all 
must be alike. The scale of musical accords and 
that for colors have already been worked out by 
science. 

The senses are arranged in a series of octaves, 
and what appears as Sound to one of the senses, if 
transferred to the higher octaves would appear as 
Light or as mental Feelings. 

The notes and strains of music have definite re- 



290 SEPHERVA. 

lations. Each has power to excite some one organ 
or group of organs. If the notes succeed each 
other, or are sounded together in the same order 
in which the faculties naturally follow or respond 
to each other in mental action, then the music will 
create a feeling of pleasure in the mind. It is har- 
monious ; it awakens the faculties in their natural 
order. They respond in thirds, fifths, and octaves, 
as already explained in the chapter on Polarity. 

Each odor and each flavor normally affects some 
special faculty or group. Hence we may have a 
scale of accords for eating, and arrange the articles 
of food so that their odors and flavors shall succeed 
each other in such an order as will exeite the fa- 
culties harmoniously. 

The following table presents some of these rela- 
tions of the senses as at present understood. The 
base clef of sounds is below the parallel lines. 

TABLE OF SENSE HARMONIES. 

Culture Green ..... .Fa . . . Pears Pinks 

Science Azure Sol . . Wheat-bread . . Celery 

Letters Blue La. ..Maize Myrrh 

Religion Lemon Mi. . .Rice Jasmine 

Marriage .... Orange Re . . . Oranges Rose 

Labor Scarlet Do. .Lemon Camphor 

Rulership. . ..Crimson. ...Si. . .Strawberry. .. .Southernwood 

Art ..Gray Sol.. Oatmealbread. Vernal Grass.. 

Family Amber Fa. . Peaches Pineapple. . . . 

Home Salmon. . . .Mi. . Grapes Violet 

Wealth Red Re . . Melon Musk 

Commerce . . . Maroon Do . . Spices Clove 



Relations of Food. — Food can affect the body 
and the mind in three ways : 

First. From the simple nutrition of its chemi- 
cal elements. It must contain the carbon, oxygen, 
hydrogen, and other elements required in the body 



FOOD AND CHARACTER. 291 

Second. Food may modify character; may mold, 
develope, or depress the different faculties by the 
effect of its odors and flavers. For illustration, we 
would feed a person in whom the social organs 
were deficient upon food in which the sweet odors 
and flavors predominate. When we wished to 
develop the intellect we would feed the person 
upon wheaten bread or other food having alkaline 
odors and flavors. The flesh of animals, when 
used as food, stimulates the base of the brain. It 
chiefly excites the Impulsive, Defensive, Sensitive 
and Perceptive groups. It is not adapted to deve- 
lop a noble, refined, and intellectual character. Its 
use as an article of diet belongs legitimately to 
savage life and the lower phases of society. 

Third. Our food may affect us by calling the 
various faculties into exercise in cultivating and 
procuring its different varieties. The culture of 
grains and fruits tend to develop the social facul- 
ties and the intellect. When a people settle down 
to the pursuits of agriculture, it is at once an in- 
dication that the arts of peace are beginning to 
prevail over those of war. In savage life, hunting 
and fishing were common means for procuring 
food, and these required the exercise of percep- 
tion, sensation, destruction, cunning, and mobility. 
In civilized life, the slaughter of animals for food 
called the same faculties into exercise. The struc- 
ture of the teeth and other digestive organs in 
man proves that he is naturally adapted to live on 
grains and fruits when he arrives at man's full 
estate. 

In a harmonized life, the cook must understand 
well the relations of food, and be as truly an artist 
as the musician or painter, In a far higher sense 



292 SEPHERVA. 

than in past times, the cook must cater to the ap- 
petite, but the appetite will be educated and 
trained to appreciate and seek the higher harmo- 
nies of food ; and the pleasures conferred rare in- 
creased to a corresponding degree. 

The senses are the Portals of the Mental Tem- 
ple. Through them all harmonies must enter to 
reach the halls of thought and feeling. These har- 
monies must be the effective instruments for 
reaching the most refined culture and the most 
exalted spirituality which a human being is capa- 
ble of attaining. The education of the senses must 
therefore take a leading place in a true system of 
culture. 

The color of the skin has an effect on the devel- 
opment of the senses. The most perfect complex- 
ion, in all respects, is that between the blond and 
the brunette. It belongs to the Caucasian race, 
distinguished alike for its high energy and sensi- 
bility, and its capacity for advancement. 

Previous to the discoveries of this Book, the 
wisest of men knew a scale of harmonies of only 
one of the senses — that of hearing, as expressed 
by music. But we have shown above, that Heat, 
Color, Forms, Odors, Flavors, and Characters, have 
each their scale of accords. These make us masters 
of at least six times as many sources of pleasure 
as were known before. Until these were elabo- 
rated it was impossible to form a clear conception 
of how much is involve in a complete life of so- 
cial harmony on earth, or in the supernal spheres ; 
and it is equally impossible for us to take the steps 
essential to its practical realization. 

The New Earth. — We have now cempleted the 
sketch of those basic laws of science which must 



THE NEW EARTH. 293 

guide the activities of the new life for humanity. 
The high promises of science confirm the voice of 
inspiration and both of these will justify the hand 
and inspire the hearts of those who work for the 
earthly redemption of man. 

The immense transformation in the intellectual, 
the moral, ahd the physical life of man, will indeed 
make it appear like a new heavens and a new 
earth. In landscape art, the plan of the New Je- 
rusalem will be taken as the model for all cities 
. and towns. This plan is based upon the laws of 
form-beauty already explained in the first part of 
this volume. It combines in the highest degree 
the beauty of curved and straight lines with sym- 
metry of its balancing parts. The streets are in- 
dicated by the dark lines. The great Temple in 
the center is occupied by the pivotal society or 
Band of Israel. Around this, on the four sides of 
the square, are grouped the twelve Bands, each 
having its buildings. There should be a natural 
limit to the size of a city, just as there is to the 
size of man. The city is a definite, organized 
structure, having a fixed relation of all its parts 
and activities. The capital city of the world need 
not contain more than 144,000 people as its fixed 
population. 

The truths of science demonstrate that the long 
expected kingdom of righteousness must have a 
literal, material form, a definite and fixed consti- 
tution, and laws. The language of Bible prophecy 
on this point is clear and decisive. But its inner 
life is not less clearly marked. It is moved by the 
mightiest impulses of spiritual life, and these 
alone lift it into majestic power, and will main- 
tain its triumphant course through the ages. 



£94 SEPHERVA. 

The past achievements of science and art lead 
us to exspect the most wonderful results in the 
future, from the modifications of the climate, the 
soil and the surface of the earth. 

New chemical discoveries will unlock the icy 
zones of the earth, clothe them with verdure, and 
cool the hot breath of the tropics to the freshness 
of temperate climes. 

With combined industry, the civil engineer will 
reclaim the deserts, and make them blossom as the 
rose. Vast industrial armies will be animated by 
a noble enthusiasm in making the earth a garden 
of beauty, the fit abode of a redeemed race. 

Carried to its maturity, science here inspires 
the vital air of religion itself, and is moved by 
the same immortal impulses. Under their united 
light and power we shall mold all external condi- 
tions into enduring sources of pleasure, and make 
human life an eternal response to the spiritual 
symphony of the Universe 



June 24, — jJtJ^Sfc — 3468. 



INDEX. 



Pood, its kind 11 

Face and Indices 33, 38 

Freedom Defined 123 

Foundations 165 

Fourth Seal 175 

Fifth Seal 181 

Fulfilled Prophecies 195 

Future Measures 261 

Food and Character 291 

Gestures 85, 92 

Grouping* of Members 129, 130 
Gathering of Tribes ... 166, O 

Geologic Ages 3, 105 

Greek Mental Life 101 

Heredity 94, 137 

HomeWork 137 

Household 138 

Historic Numbers 254 

Industry, Organized 128 

Impeachment 125 

Impressians 64, 66 

Incense 168 

Ishmael 253 

Influence of Colors 287 

Joining the Sticks N. 

Jerusalem 151 176 

Knowledge and Labor ... 4 
Knowledge Classified 275 

Laws of Nature 6 

Lines of Evolution 101 

Life in Israel 117 

Lamb, Paschal 168 

Length of Life 174 

Logos, Meaning of 245 

Lamb, Blood of 170 

Motive System 13 

Map of Organs 16 

Minor Axis 40 

Minor Currents 46 

Measure of Man 48 

Measure of Head 49 

Mental Unity 75 

Mental Chords 76, 77 

Music 78 



Analysis of Life 24 

Adhesion of Impressions. 59 

Archetype 118 

Authority 122 

Atonement 171 

Brain, described 18 

Brain Centers 20 

Brain and Body 31 

Beauty, its laws 47 

Bands of Israel 119 

Battle with the Beast 184 

Blessings of J a cob X, L,M 
Banner of Israel 286 

Conception of Law 5 

Criterion of Truth 7 

Currents of Force 43 

Conservation 56 

Colors, Meaning of 63 

Crown of Life 64 

Caressing 67 135 

Civilization, Seven 106 

Commerce 139 

Character of Tribes 151 

CeUs 175 

Covenants D. 

Character of Messiah 241 

Course of Study 267 

Costume 285 

Corelation of Senses 288 

Common Sense and Sci- 
ence 6 
Control of the ' Will'. '.'.'.'. '. .' '. 57 
Contraction of Muscles. . . 13 

Colors of Nerve Force 63 

Caphalization 98 

Chosen People 157 

Design of this Book 4 

Doctrines of Bible . . . .149, 150 

Duration of Life A. 

Destiny of Nations 252 

Ellipse, law of 40 

Embryonic Life 94 

Elections 124 

Employment 128 

Exchanges, Social 163 

Earthly and Heavenly. ... 182 
Education, Integral 265 



290 



INDEX 



Mental Order, 79 

Mental Act 30 

Mimetic Law 85 

Marriage 132 

Mystery, mark of 184 

Messenger T. 

Mosaic Polity 349 

Messianic Prophecies. 104, 195 

Measures of Time 261 

Method of Study 270 

Modified Currents 57 

Nutrition 10 

Nervous System 14 

Nerve Cells 16, 17 

Nerve Force 51 

Nerve Currents 43 

Numbers, Meaning 26, 30 

Nerve Spheres 54 

National Phases 100 

New Jerusalem 151 

New Birth -.... 181 

New Earth , . . . . 279 

New Covenant R 

Order of Thought 79 

Orders of Society 118 

Ownership 126 

Overcoming Evil 145 

Obedience 172 

Olah, incense 168 

Proof in Science 7 

Proporiions. ., 48 

Polar Organs 71, 72, 78 

Phases of Life 95, 100 

Pairs of Sex 130 

Purity 134 

Penalties 173 

Promised Land E, F. 

Plan of Salvation 237 

Plan of School 266 

Plan oi Temple 281 

Philosophy defined 8 

Physiology Defined 10 

Paschal Lamb 168 

Responses 82 

Rights Defined 125 

Rights of Wealth 126 

Representation 140 

Religion 142, 145 

Ressureetion 181 

Re-incarnation 181, 182 

Reign of Peace 183 

Rites of the Law 251 

Radius Vector 45 



Relations of Food 290 

Science Defined 6, 8 

Sensi-motors 15 

Striatum and Thalamus.. 21 

Sex in the Ellipse 43 

Spiritual Atmosphere 67 

Social Science 108 

Social Structure 107, 110 

Specialization Ill 

Spheres of Sex 130 

Sexlove 133 

Seventh Seal 150 

Sealing in Tribes 160 

Sticks 162 

Second Seal 166 

Sacrifices, Nature of 167 

Sacrifices Restored 172 

Spheres of Light and dark- 
ness 70 

Symphony of Life 164 

Second Coming 243 

Solar Cycles « 259 

Seven Teachers 263 

Seven Seals 193 

Synthetic Laws 276 

Test, Final 115 

Transition Periods 259 

Trinity in Mind 31 

Trinity, Divine 250 

Treasurer 146 

Trustees 127 

Transitions 145 

Tribes in Jerusalem .. .15 1- 152 

Throne in Heaven 165 

Tree of Life , . . .176, 180 

Theory of Mental Action.- 81 

True Messiah 2a5 

The Turning 262 

Temple, Plan of 279, 284 

Universal Peace A. 

Vital Trinities 13 

Voice and Character 91 

Vocal Inflections 91 , 93 

Veil of the Nations B 

Waves of Thought 51 

Waves in Dreamiug 61 

Worth of Life 174 

Youth, Phase of 96 

Zones, Mental 71 



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